THE SERMONS of M. john Caluin, upon the Epistle of S. Paul too the Ephesians.  
Translated out of French into English by Arthur Golding.  
☞ Imprinted at London for Lucas Harison, and George Bishop. 1577.   

¶ To the most reverend father in God and his special good Lord, Edmund by the grace of God Archbishop of Caun●●burie. etc. Arthur Golding wisheth abundance of all heavenly wisdom, grace, and health in Christ jesu.  
MY very good Lord, forasmuch as it is the duty of all them that publish things too the world, whether as first authors, or as translators, too deal in such sort as most folk may reap profit and commodity by their doings, specially in matters of Religion, the knowledge or ignorance whereof, concern the benefit and welfare, or the hindrance and peril, not of a few, but of all men: I humbly beseech your grace, that with your clemency, favour, and well liking, which I have always hitherto through your goodness enjoyed, I may endeavour too benefit others (specially the simple and ignorant sort, for whom my care is, & aught chief to be) by the things which I have gathered and conceived to mine own comfort, partly out of these present Sermons of M. Caluins', and such other readings, but specially out of the very word of God itself: that they may be as a brief abridgement of this whole work, and as an entrance too the right concey●ing of the doctrine of Election and Predestination, which being the chief groundwork of this Epistle to the Ephesians, minisrtr●●h me just occasion to say somewhat concerning the order and right use thereof: not that I intent too take upon me too discuss the particular points thereof, or too answer the several objections and blasphemies which the heathenish Atheists or worldlywise scorners are wont too cast forth in derogation of that heauenl●●●octrine, because their- fleshly reason cannot attain too it: (for I confess that too be a matter too high for me too meddle withal, and it were more than needeth, considering how much is said thereof in these Sermons:) But only too show the gentle reader what way he may safely take, too deal therewith to his benefit and comfort. Whereunto I am the rather moved, because it commonly falleth out, that the unseasonable and unaduyzed dealing therewith, (partly by such as of a certain vainglory do adventure too speak the things which they know not, and partly by such as being otherwise godly and well minded, do notwithstanding enter deeper sometimes into that profound doctrine, than common capacity (yea even of good and sound Christians) can well reach unto, or ordinary skill can well wade out of again, or the present state of the hearers well bear:) doth oftentimes shake, and sometimes also well-near overthrow the faith of the weaklings, whom God's word willeth to be tendered with all mildness and modesty, and for whose relief and edifying the things that are set down there are chiefly written. Wherefore keeping as even a hand as I can, that nothing may scape from me unawares, whereby the adversaries of the Gospel may take occasion too slander the doctrine, or the simple sort, occasion to be offended at it, or to shrink from it, or the perfect sort, occasion to found just fault with me: I will no longer trouble your grace with delays, but (by God's leave) proceedeforthwith too the matter.  
The substance and ground of this Epistle to the Ephesians is this: That being once thoroughly instructed and rooted in the faith of jesus Christ, we must (for full confirmation and establishment of our consciences in the loving kindness and favour of our God, against all assaults and temptations both of body and soul,) sty up in mind above the world and all worldly things, too the beginninglesse love of God, wherethrough he chose us too salvation, 
● Tim. 1. 9  or endless welfare in his only begotten son, before the foundations of the world were laid, freely of his own mercy, without respect of any desert, work, or worthiness of our own: In consideration whereof, 
1. Cor. 6. 20.  it is our duty on the other side, too glo●●● God both in our bodies and in our souls, 
1. Tim. 1. 5.  by leading a holy and virtuous life proceeding from a pure and sound heart: 
1. Pet. 1. 21. 22. 23.  which acceptable obedience, together with the faith from whence the same springeth, is bred and brought forth by the only working of God's holy spirit in our minds, for jesus Christ's sake.  
This doctrine than belongeth not at all too the careless worldlings, 
1. Cor. 6. 9 10.  which welter still in the dregs of the old Adam: that is to say, 
2▪ Th●●●▪ ●. 8.  which be not yet come unto Christ, nor have heard of his Gospel: 
Titus. 1. 16.  or which being come in name and profession, do fight still against him in life and conversation. Of which two sorts, these latter (if they amend not upon due admonition) are rather too be left up too the just judgement of God, than too be persuaded by reason, which they themselves abuze, or too be confuted by God's word, which they will not regard, until they feel it cutting sharper than a two edged sword: and the other sort are too be taught first too know God and his son jesus Christ, before they can be made partakers of the rich treasures of God's wisdom, righteousness, and redemption, laid up in jesus Christ for none but such as believe in his name. 
H●br. 5. 12. 13.  nother belongeth it properly and immediately to the weaklings and Novices (if I may so term them) which are but newly trained to the ●●●pell, or are but of slender understanding and feeble belief: because their minds being yet unable too discern so high mysteries for want of experience in matters pertaining too God, 
1. Cor. 3. 1. ●.  have need of milk still, rather than of strong and substantial meat. And surely there needeth no better nor further proof of the infinite and incomprehensible profoundness of this doctrine, than that even the Apostle himself being after a sort astonished at the exceeding great hugeness of it, was fain to knit up his discourse thereof with this exclamation, O wonderful depth of the riches of God's wisdom and knowledge. 
Rom. 11. 33.  How unsearchable are his judgements, and his ways past finding out? 
H●b●. 5. 14.  But this doctrine belongeth too such as being grown up too some ripeness in Christ, and having gathered strength in the knowledge of matters of salvation, have through the longer working or greater measure of God's holy spirit, obtained light of understanding above the common and ordinary rate, and by the same spirit subdued their own wit and will, too the belief of God and his word, that is too say, roo a right and steadfast persuasion of mind concerning God and all his sayings and doing, without any mistrust or doubting of the same. I call that only a right persuasion, 
●. Pet. 1. 19  which is grounded altogether upon the Canonical writings of the old and new Testament, and thoroughly warranted in all points by the same. And like as that tree may well and justly be said too stand fast, not which hath been utterly untasted or untouched of any storm, but which having borne out the brunt of all winds and weathers, continueth unblowen down through the violence of tempests, have shaken off all the leaves, broken off some branches, slivered divers boughs, riven the bark, yea and enforced the top of it too stoop now and then too the ground: even so that faith or belief, is too be counted steadfast and well settled, which continueth unvanquished too the end, though in the mean time it have been never so sore shaken and battered with the assaults of temptations, adversities, and crosses both of body and mind. They therefore which have attained to this grounded growth in jesus Christ, may safely and comfortably deal with the doctrine of Election and Predestination without guide: & such may have need of exhortation, admonition, warning and encouragement, by reason of the natural fraytlie which always followeth, and oftentimes overtaketh even the strongest, but not of instruction, otherwise than by the word itself: 
●. john. 2. 27  for (as sayeth S. john) the inward anointing (that is to wit, the enlightening of the holy Ghost) teacheth them all things. But as for the other sort, which are yet but as new borne infants in Christ, whether it be in respect of ●yme, or in respect of knowledge, or in respect of both: forasmuch as this doctrine is of such nature as it cannot be learned by any precepts or persuasions of wisdom, until the knowledge and love of God in jesus Christ, be first well felt and thoroughly digested by faith in the bowels of men's hearts: they have need too be both cherished and trained forth by degrees, and as it were by parcelmeale, too the right conceiving and understanding of so great a mystery. For although God's free Election and Predestination, according too the purpose of his own good will, even before all time, be in very deed the first cause and only original wellspring of our salvation or endless welfare, and of all the things that further or accompany the same: yet is it not the first point in doctrine whereby too bring men to salvation, nor the first Loadestarre that men must look at, as soon as they be entered into the way of salvation. Which thing appeareth sufficiently by the continual order of teaching used throughout the whole holy scripture, where both the Prophets and Apostles and Christ himself, 
Hebr. 6. 1. 2.  do always begin the ministration of salvation at the preaching of repentance, and so proceeding too faith and free forgiveness of sins, too newness of life, and the right use of Sacraments, too the rising again of the dead, and the everlasting judgement: do finally deliver forth the doctrine of Election and Predestination as a shield against all assaults, to make me● persever and hold out to the end in the way of salvation, through all adversities, torments, and temptations, as shall appear more plainly hereafter. This doctrine than is (as ye would say) the roof of Christianirie, which being orderly, substantially, and workmanly reered upon the rest of the building, is as a covering and safeguard too the whole, defending it from all injuries & annoyances of wind & weather, and giving it continuance with perpetuity: so that whatsoever is added afterward, may well make too the adorning and beautifying of it, but not to the safety and strength of it▪ And therefore if it be set upon a false or overfeeble foundation, or while the building is yet green and unperfected, b●fore the stones be well clozed, settled and dry: the weight of it beareth down the whole house to the ground, to the great loss, and (but if the more grace of God be) too the utter and unrecoverable undoing, both of the builder and of the building.  
What then, will some man say? Is it not too be taught? Is it not to be learned? Yis verily: and that with all earnestness and endeavour of mind: howbeit, not at all adventure, not in haste, not rashly, not presumptuously: but with singular circumspection, reverence, wareness and humility, as all the godly have used to do: lest while we take upon us too swim without a bladder, before we have learned too bear our bodies upon the water, we be carried away with the violence of the stream, or sink for faintness ere we can recover too land again: or lest (which worse is) while we be overcurious in meddling with the secrets of God's Majesty, we be overwhelmed of his glory. How then may we wade safely in it too our benefit? Even by seeking of ourselves in jesus Christ. Let us see if we can find ourselves there. For the scripture assureth us, 
Acts. 4. 12  that there is no salvation but only in Christ jesus, nor no damnation to them that are in him. Now therefore, 
Rom. 8. 1.  like as too know the original cause of our death and damnation, we must not raundge beyond the fall of our first father Adam, 
Rom. 5. 12.  because that by him sin entered into the world, and by sin, death: so to find our recovery and salvation, we must not seek elsewhere than in jesus Christ, because he is ordained to be the only propitiation and atonement for our sins, 
john. 2. 2. &. 4. 10.  and there is not any other name, (that is to say, any other person or mean) given us whereby to be saved, 
Acts. 4. 12.  than the only name of jesus. For he is the way, 
john. 14. 6.  the the truth, 
john. 8. 12. &. 9 5.  and the life: He is the light of the world: 
* john. 11. 25  He is the resurrection and the life: God is in him reconciling the world unto himself: 
2. Cor. 5. 19  In him dwelleth the whole fullness of the Godhead bodily: 
Colos●●. 9  God hath made him our Wisdom, righteousness, 
1. Cor. 1. 30  Holiness, 
Hebr. 10. 14.  and Redemption: And he through his once offering up of himself upon the Cross, hath perfected them for ever which are to be sanctified, 
Hebr. 5. 9  and is become the author of everlasting salvation too as many as obey him. Inasmuch then as jesus Christ is both God and man, 
Hebr. 1. 1. 2. 8. 9  and hath all power both in heaven and earth, 
Math. 11. 27. ● john. 3. 35.  and all knees must bow before him: whosoever seeketh salvation out of jesus Christ, doth but wander away after his own deceitful imaginations, never to find the thing that he seeketh, because that (as sayeth Saint john) he that hath not the son, 
1. john. 2. 23. & 5. 12.  hath not the father, 
Ephe. 2. 12.  and he that hath not the father, is a stranger too the covenants and promises of salvation, without hope and without God in the world, and so consequently in stead of the substance he ketcheth but a shadow or a dream or rather nothing at all. Nay rather he ketcheth everlasting damnation, according to this saying: 
john. 3. 28. 3●  He that believeth not in the son, shall not see light, but the wrath of God abideth upon him. 
john. 3. 1●.  And again, this is damnation (that is to say, the cause of damnation) that whereas light is come into the world, (which light is Christ) men have loved darkness better than light: that is to say, they have loved the blind imaginations and inventions of their own ignorant minds, better than the lightsome truth of Christ's Gospel.  
Wherefore putting away all flattery and soothing of ourselves, 
Hebr. 4. 1●.  and taking to us the touchstone of God's word, which is quick and effectual, and sharper than any two edged sword, entering in to the dividing asunder of the soul and the spirit, and of the sinews and marry, and sifting out the thoughts and conceits of the heart: 
2. Cor. 13. ●  let us examine our own consciences, whether we be in Christ, and Christ in us, or no. Our own consciences (at leastwise if they be not blinded with ignorance or hypocrisy) will certify us of the truth in that behalf. And if any man have not the record thereof in himself, he wander●h yet still in error, and knoweth not whither he goeth, 
Gal●. 4. 6.  no● i● what case he standeth. For they that are in Christ, have Christ's spirit in them, 
Rom. 8. 16.  and that spirit assureth their spirit, that they be the children of God. Now let us see if we have this warrant in ourselves: we shall discern it by these marks following, 
●. Cor. 5. 17.  and such other like. The scripture telleth us, that those which are in Christ jesus, are become new creatures. 
Colos●. 2. 7.  That they be rooted, builded, and settled upon Christ by faith: 
1. john. 2. 6.  That they walk as he walked, fashioned themselves after his example: 
Eph●. 5. 22. 23. 24. & Gal. 5. 16. & Coloss. 3. 5  That they have put off the old man, (that is to say, their own natural disposition) which is corrupted with deceitful lusts: and being renewed in the spirit of their mind, (that is to say, in the inward working of their hearts,) they have put on the new man, 
Gal. 5. 22. & Col. 3. 12. & Ephe. 5. 9  (that is to wit, a new disposition of mind, which is shaped like unto God in true righteousness and holiness: 
Rom. 8. 1.  That they walk after the spirit, and not after the flesh, that is to say, that they live not after the liking of their own wit and will, but in obedience to the wisdom and will of God: 
Colo. 3. 5. & Gala. 5. 24.  That they have mortified their earthly members, that is to say, overmastered and subdued their sinful lusts and likings: That they be crucified too the world, 
Cal. 6. 14.  and the world to them, that is to say, that they be no more entangled with the fond love and sinister affection of the world and worldly things, than if they were already dead, and had no more need of them at all: 
1. Pet. 2. 24.  And finally that they be dead unto sin, but alive unto righteousness. Of all which sayings, and of a number more tending to the same purpose, the pith and effect is this, consisting of two members: Namely, that such as are rightly and unfeignedly in Christ, have utterly renounced their own wit, will, wisdom, strength, reputation, and righteousness: yea and quite and clean forsaken themselves, together with the world and all worldly things, and have given over themselves (as it were in bondage) all wholly unto Christ, taking him for their only God, Lord, Saviour, Father, Master, Teacher, Guide, Defender, Stay, Light, righteousness, Holiness, Redemption, Wisdom, Strength, Reconciliation, Sacrifice, Altar, Temple, high Priest, and all in all: and therefore depending alonely upon him in all things, putting their whole hope, trust and confidence in him, waiting upon him as the servant upon his Master, or as the handmaid upon her mistress, or as the child upon his father: seeking his only honour and glory in all caces, conten●ed to bear the cross with him in suffering all manner of harms, wrongs, losses, despites, reproaches, miseries, and torments for his sake, that is to wit, for the truth of his Gospel, and for the righteousness of his kingdom: and finally making full account that as they on their part live not in themselves, but in him, nor to themselves, but to God, so he on his part will most plenteously and bountifully reward their labours beyond all that they can hope or conceive, and never fail them or withdraw himself from them even in this world, at their need. Out of the which root of true and lively faith, springeth forth this fruit (which is the second part or member that I spoke of) to the full confirmation of our consciences, & to the open warranting of our being in Christ: namely that for the love of him, we employ our whole life to glorify God by endeavouring continually to edify, profit, and comfort our neighbours both in word and deed, earnestly, faithfully, and cheerfully, without respect of ourselves or of our own commodities, ●ase, profit, pleasure, yea or life, which is in deed the perfect charity. If we find this disposition of mind thoroughly rooted in us: then may we boldly and certainly conclude, 
Gala. 2. ●.  that we be in Christ, and Christ in us: that the life which we live as now in the flesh (that is to say, in this world) we live by belief in the son of God, or rather that it is not we that live, but the son of God which liveth in us, that we be led by God's spirit, and consequently that we be his children and heirs of his blessed and everlasting kingdom with Christ, as chosen and predestinated thereto in him before all worlds.  
Howbeit, forasmuch as we carry the old Adam continually about us, who cannot be put quite and clean away but by death. 
Gal●. 5. 〈◊〉.  And the flesh not only lusteth, but also wrestleth and fighteth so mightily against the spirit, that oftentimes it weakeneth, woundeth, overthroweth, yea and (as sayeth Saint Paul) leadeth us captive to the law or service of sin: 
Rom. 7. 2●.  Insomuch that there is not so stout a soldier in Christ, but he is compelled to say with the same Paul, 
Rom. 7. 19  The good that I would do, I do not, but the evil which I hate, that do I: by reason whereof the grief and anguish of his mind enforce him too cry out (at leastwise in his heart,) 
Rom. 7. 24.  〈◊〉 that I am, who shall deliver me from this body of sin●●. The weak conscience of the frail sinner, finding how far he cometh short of the true effects and fruits of perfect Christianity heretofore described, is stricken in great heaviness, and dwelleth in doubt whether he be yet in Christ or no. By means whereof, he not only taketh no comfort in the doctrine of God's eternal election and predestination: but also is the more abashed and dismayed at it. In this case we must not resort for remedy too flesh and blood, that is too say, too the persuasions of worldly wisdom, or of man's own natural reason and understanding, but too Gods holy word, which being the very food and healthful salve of our souls, alonely is able to pacify the vexed conscience, and to cheer up the drooping and dying heart. This, besides other comforts, whereof more shall be rehearsed hereafter in place more convenient, telleth us that there are ages and degrees in Christ and Christianity, 
1. Cor. 13. 11.  and that our life is a continual warfare, 
job. 7. ●.  wherein we must maintain battle, not only against the troubles and adversities of this world, but also against ourselves, that is to say, against the vices and affections of our own corrupt and sinful nature, 
Gala. 5. 17.  yea and (as sayeth Saint Paul in this present Epistle too the Ephesians) against principalities and powers, 
Ephe. 6. 14.  against the Lords of this world, which are the rulers of the darkness of this world, even the wicked spirits that are above. To be s●ort, we must endure continual conflict against the world, the flesh, and the devil. And this warfare is to be sustained and borne out, not by our own strength and policy, 
Phil. 4. ●3. & Rom. 8. 37.  but by the power and wisdom of Christ in us. Again, the scripture telleth us, that as long as we live in this world, (be we never so forward, willing, and circumspect in our doings) our knowledge is unperfect, 
1. Cor. 13. 9 20. 11. 12.  our love unperfect, our faith unperfect, and all our righteousness is as a defiled cloth: 
Esay. 64 7.  so that even the godliest 〈◊〉 holiest men that ever were, are, or shallbe, must be feign 〈◊〉 confess with David, 
Psal. 32. 1. & Rom. 4. 7.  that only those are blessed whose 〈◊〉 are forgiven, and whose iniquities are covered, and too 〈◊〉 out with the Publican, 
Luke. 18. 13.  God be merciful to me wretched sinner: 
Psal. 103. 3.  always yielding him this praise, that it is onnethe which forgiveth all our sins, and healeth all our infyr●●●ities. 
1. john. 1. 8.  For if we think we have no sin, or that we may ●ee quite and clean rid of sin, so long as we bear the earthly tabernacle of this frail body of flesh and blood about 〈◊〉: we deceive ourselves, and the truth is not in us. Therefore we must hold fast the foundation too the end, which foundation is the free forgiveness of sins through jesus Christ, believing and hoping to be justified, (that is too say, to be accepted for innocent and righteous, and to be endued with power of the holy Ghost,) not by the deeds of the Law, nor by our own works or inventions, but by the obedience and righteousness of Christ. And therewithal, upon assured trust of his strength and assistance, we must fight manfully against our own lusts, and against all manner of temptations and crosses, with the weapons of God's word, continual and hearty repentance, fervent prayer, often fasting, and earnest endeavour of amendment, so as we suffer not sin to overmaster us, 
Rom. 6. 12.  and too reign in our mortal bodies, by our fulfilling of the lusts thereof, 
Rom. 7. 22.  but delight in the law of God with the inward man, that is too say, unfeignedly with the whole heart, 
Psal. 51. 6.  for as God requireth truth in the inward parts, so hateth he the deceitful man. 
Psal. 5. 6.  So then, we must nother fin wilfully and presumptuously, nor despair and shrink away from God when we have sinned: nor play the hypocrites in justifying ourselves towards God or the world. But like as we must continually pray God to keep us from presumptuous sins, 
Psal. 19 13.  and beware in any wise that they get not the upper hand of us: so when we have offended, by what mean so ever it be, or how often so ever it be, (as who is he that sinneth not? 
Psal. 19 12.  Or rather who can tell how often he offendeth?) We must rise again continually by repentance and faith: so as although our sins seem never so grievous and heinous in our own eyes, yet must we yield God the honour, as well of faithfulness and mercy in pardoning our often manifold and grievous falls, as of righteousness in sanctifying us with the fruits of true godliness, and of strength in upholding and maintaining us by the mighty power of his spirit, or of justice in correcting and punishing us for our misdeeds and offences. 
●. john. 2. 1. 2.  For we be sure that if any of us do sin, we have a faithful advocate with the father, even jesus Christ the righteous, who is the atonement maker for our sins, and not for our sins only, but also for the sins of the whole world. Insomuch that if it were possible for one man to have in him the full gilt and grievous burden of all the particular sins of all men: yet aught not the same man too despair, or to doubt of the clear forgiveness and utter release thereof, upon his hearty repentance and unfeigned amendment, so long as Christ liveth and sitteth at the right hand of God, making intercession for us. For like as God himself is infinite, so is his mercy infinite also, towards all such as take hold of it by faith in jesus Christ. And too the intent we should take hold of it, he assureth us of it with an oath, saying: as truly as I live I desire not the death of a sinner, 
Ezech. 18. 21. 22. 23.  but rather that he should turn from his wickedness and live: and in what hour so ever he repenteth him of his sins from the bottom of his heart, I will put all his wickedness out of my remembrance, sayeth the Lord. Moreover, although we endeavour to keep a clear conscience towards God, and to lead a blameless life through charity towards men, according to the prescript rule of God's law: yet our so doing must not be with intent too purchase grace, favour, or righteousness thereby at God's hand, (for that belongeth only unto Christ, and no man living shall be justified by the deeds of the law) nor to glorify ourselves to the worldward, (for whosoever seeketh the glory of men, is destitute of the glory of God, and hath received his reward already,) 
Math. 5. 16 &  but only to glorify God 〈◊〉 showing forth the mighty working of his spirit in us, 
1. Pet. 2. 12.  ●o 〈◊〉 benefit of our neighbours, to th● stablishing of our own consciences in the faith, and to the confusion and shame of 〈◊〉 adversaries, which do slanderously misreport the doc●●● of salvation which we profess.  
〈◊〉 we deal after this manner, then doth God's word put 〈◊〉 of all doubt, 
Rom. 6. 14.  that sin shall not get the upper hand of 〈◊〉 because we be not under the law, but under grace. And 〈◊〉 continual maintaining & renewing of the battle against 〈◊〉, the world, and our own flesh, assureth us, that although 〈◊〉 be never so full of infirmities, yet are we graffed into ●hrist, 
Rom. 6. 4. 5. 6.  and grown into him by resembling his death, in that 〈◊〉 have crucified, and daily labour to crucify the old man 〈◊〉 him: 
Rom. 6. 5.  by means whereof we grow up again into the ●●●enesse of his resurrection, through newness of life to the ●●ory of God for ever. Finally, it warranteth us that we be 〈◊〉 grounded and settled in God's Election, so as we cannot 〈◊〉 any wise perish. For Satan is not divided against himself: 〈◊〉 worldlings hate not the world, 
Math. 12. 26.  nor the things therein: ●●esh and blood mislike no● the corruption of the old Adam: other can any man come unto Christ, except the father draw 〈◊〉. Now then, seeying that to strive against sin, and too 〈◊〉 continually by repentance after the manner afore mentioned, and to do all things of mere love, cometh not of our 〈◊〉, (for the natural man is not obedient to God's will, no●●er can be:) 
james. 1. 17.  but of God the father of all mercy, comfort, and 〈◊〉, from whom every good and perfect gift cometh, who 〈◊〉 of his own free goodness worketh in us both the will 〈◊〉 the performance thereof by the power of his spirit: 
Phil. 2. 13.  And ●●eyng that the shedding of his spirit after that sort into our ●●rtes (being the earnest penny of salvation, and seal of our 〈◊〉 option, to strengthen our weakness, and to warrant and 〈◊〉 us against all temptations) is a sure and infallible proof 〈◊〉 God's love towards us, 
1. john. 4. 1●.  according to ●his saying of S. john, 〈◊〉 do we know that we devil in him; and he in us, that 〈◊〉 hath given us of his spirit: thereupon followeth an argument grounded upon the nature of God, which leadeth us directly and comfortably to the point of Predestination, and is the very knot and conclusion of that matter. 
I●mes. 1. 17.  For inasmuch as God is unchangeable, so as there is no alteration of mind or purpoze in him, too fancy one thing to day, and another too morrow, or too determine and repeal again, and so consequently too hate and love by turns and fits: 
Rom. 11. 29.  (for God's gifts and callings are such, ash cannot repent him of them:) it must needs follow, that he loved us before all worlds, and that the same love of his caused him too choose and predestinate us too salvation before we had any being, yea even everlastingly before all time: and also that the same love shall never leave us, until it have brought us too the endless fruition of his heavenly glory, because that whom he loveth, he loveth to the end, 
Rom. 8. 11.  and because that forasmuch as the spirit of him that raised up jesus dwelleth in us, he that raised up jesus will also quicken our mortal bodies, through his spirit which dwelleth in us▪ For when we be come so far forward as to find ourselves in Christ, & by Christ to take hold of God's free love, and by his love to clymb up to his eternal election: then resting upon the foresaid argument of the unvariable and unchangeable nature of God, (which not even the heathen, I mean the wiser sort of them, did ever deny, or in manner doubt of:) we knit the eternity to come with the eternity past, and conclude determinately in ourselves, that there is now no damnation to us that are in Christ jesus.  
Yea and out of this conclusion springeth such inestimable comfort and inward joy of mind, as enforceth us to burst out into this bold, but yet most godly boasting on God's behalf▪ which Saint Paul describeth in the eight too the Romans, saying: I am fully persuaded, that nother life, nor death, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature can separate us from God's love, which he beareth us in jesus Christ our Lord. And seeing that God is on our side, who shallbe against us? Seeing he hath not spared his only son, but hath given him for us all: how should he not give us all things with him? Who shall lay any thing to the charge of us whom God hath chosen? God hath acquitted us, who ●hen can condemn us? Christ hath died for us, yea and is risen again for us, and also sitteth at God's right hand and maketh intercession for us. 
2. Co●. 5. 15.  Now if he died for us, then are we sure that we died all in him, and lykewyze that as he is risen, 
Rom. 6. 8.  so we are risen again with him, never to die any more, for death hath not any more power over him, 
Rom. 6. 9  but forasmuch as we be his members, we do sit with him already in the heavenly places by hope, only waiting for the day of his coming to judgement, 
Coloss. 3. 3. 4.  at the which time, our life which as yet lieth hidden with him in God, shallbe showed openly, and we shall appear with him in glory.  
And this assured persuasion or belief of God's love, grounded upon his eternal predestination, kindleth in us as it were a counter love towards God, and a contempt of all worldly things, be they never so sweet or sour, pleazant or painful: wherethrough we do cheerfully answer on our own behalf accordingly as is set down in the foresaid eight Chapter to the Romans: Who shall pluck away our love from Christ? Shall oppression, or anguish, or persecution, or hunger, or nakedness, or danger, or sword, according as it is written, for thy sake are we slain all the day long, and accounted as sheep appointed to the slaughter? Not surely: in all these things we be more than conquerors through him that loved us, that is too wit, through God working in us. 
Hebr. 12. ●.  And therefore having our eye fast set continually upon the foreleader and finisher of our faith jesus Christ, who for the joys sake that was set before him, did willingly abide the Cross, and the reproachful misusages which he was most spytfully put unto: 
2. Cor. 4. 1●. 17. 18.  we do not faint or wax cold, but although our outward man be consumed, yet our inward man is daily remewed, insomuch that we rejoice ●uen in tribulations, knowing that tribulation br●●deth patience, patience breedeth experience, experience breedeth hope, and hope maketh not ashamed. For we be sure that our enduring of affliction for a short time, will yield us an incomporable weight of unspeakable and everlasting glory. In respect whereof we make no more account of all the adversities of this world, than of fleabiting, and therefore we look not upon the things that are seen, but upon the things that are not seen, because the things that are seen, are transitory, but the things that are seen, are everlasting.  
Now then, the sum of the things aforesaid, is this. That whereas there is no salvation, no election, no favour, no blessing, no benefit to be had, hoped, or sought for at God's hand, but only in and by our Lord jesus Christ: it is showed for the comfort of the weaker sort, that in this spiritual battle against the world, the flesh, and the devil, those are not counted to be out of Christ, which being baptized into him, and professing themselves to be Christians, do notwithstanding fall through simple ignorance and infirmity of nature, or are violently borne down, wounded, or carried away at times by the force of overmighty temptations: but either such as having their conscience seared or benumbed, do welter in sin without feeling of any remorse: or which feeling the sting of sin and hartbyting of the law, do nevertheless make such account of the filthy pleasures of the flesh, the vanities of the world, and the fulfilling of their own wicked wills, that they continue in sin wilfully and wittingly, or rather maliciously and presumptuously, even against the continual testimony and exclamation of their own consciences: or else which through a certain feintnesse of heart, and cowardly misbelief, by reason of overmuch minding of their own weakness, and of the horribleness of their sins without the remedies that God hath ordained for the same, do utterly castaway their armour and weapon, and either out of hand give over, and as it were betray themselves too the enemy of mankind without any resistance: or soon after forsake the field upon despair of victory, without returning any more into the battle, or without craving the help and ●●ccour of their captain Christ, as who would say, they looked 〈◊〉 get the upper hand, and to stand by their own strength at ●●eir own appointment, and not at God's appointment, ●●rough his power and mercy in Christ.  
Of which kind of people the cowardliness is so much the more shameful and blameworthy, because God hath given them such a saviour & Captein, as is both able & willing too minister strength to them be they never so weak and feeble, health, be they never so sick or diseased, soundness, be they never so sore wounded or maimed, courage, be they never so faint and weighed, victory, be they never so much oppressed and overmatched, righteousness, be they never so sinful and wicked, yea and even life though they be dead. For Christ himself being the Physician of our souls, our health, our welfare, our light, our resurrection, our life, and the very truth itself, which cannot lie nor deceive, (to the intent we should be willing too resott unto him, and have assured warrant of hope and comfort,) calleth and allureth us in this wise unto him: 
M●th. 1. 28.  Come unto me all ye that are weighed and overladen, 
john. 16. 33. &  and I will refresh you: Be of good cheer, I have overcome the world, and so shall you also by faith in me: 
1. john. 5. 4. 5.  Although your sins be as read as scarlet, I will make them as white as snow: 
john. 6. 37. 39 40.  I will refuse none that cometh to me, but though he be dead, yet shall he live, for I will raze him up at the last day: 
1. Tim. 2. 12.  If ye suffer with me, ye shall also reign with me in glory: 
james. 4. 7. & Math. 16. 18.  Resist the devil, and he shall flee from you, so that the very gates of hell shall not prevail against you: 
* Math. 18. 19 & john. 14. 13. 14. & 15. 16.  Ask what you will of my father in my name, and it shallbe done unto you: Ask and ye shall have, seek and ye shall find, 
Math. 7. 7. 8. & Luk●. 11. 9 10.  knock and it shallbe opened unto you, possess ye your souls through patience. Besides this, he putteth us not too the doing of any thing which he himself hath not first done for our sakes, to give us the more comfort and encouragement by his own example. If we be tempted, 
Math. 4. & Hebr. 4. 15.  so was he. If we be smitten for our sins, so was he: for he bore our infirmities, 
Esay. 53. 4. 5.  and the penalty of our transgressions was laid upon him. If we be tried and nurtured with correction of the cross, so was he: insomuch that although he was the son of God, 
Hebr. 5. 8.  yet learned he obedience by the things that he suffered. If we be abased, so was he: insomuch that whereas it was no robbery in him to be equal with God, 
Phil. 2. 6. 7.  because he was in the shape of God, yet abased he himself by taking upon him the shape of a servant, and that so far, 
Psal. 22. 6.  as he crieth out in the Psalm, I am a worm, and no man, a very scorning stock of men, and an outcast of the people. If the terror of God's wrath for sin do abash our hearts, so did it abash his: and that so sore, as he was fain too cry out, 
Psal. 22. 1. & M●th. 27. 46.  O God my God, why hast thou forsaken me? If we suffer want and penury, so did he: for he had not whereon too rest his head. Finally he become like unto us in all things, saving only in sin, 
Heb. 5. 15. 16  to the intent that we having a High priest which could be touched with the feeling of our infirmities, might boldly press to the throne of grace, to obtain mercy and favour, 
1. Pet. 4. 13. 14  to our relief and help in due time. Assuring ourselves that if we fashion ourselves like unto his image in sufferance, in patience, in humility, in faith, in hope, in love, and in resistance of sin, we shall also be made like unto him in glory.  
Wherefore let us take his yoke upon us, 
Ma●h. 11. 30.  for it is sweet: let us stick to him in weal and woe, 〈◊〉 he will not forsake us: and let us fence ourselves aforehand with the armour and weapons that Saint Paul speaketh of in his present Epistle, that we may be able to stand fast in these evil days, wherein Satan the old serpent leaveth nothing unattempted that may destroy or impair our faith: and that we may be able to bear out the brunt of afflictions which God justly may, and (I fear me) shortly will cast upon us for our careless hearing, and more careless, slow, and negligent following of his word so plentifully preached among us, if we convert not by speedy amendment. Let such as are yet weak, learn to grow from faith to faith, from knowledge to knowledge in jesus Christ. 
2. Pet. 1. 5. 6.  Let them (as saith S. Peter) endeavour by all means to add too their faith, strength, to their strength, knowledge, to their knowledge, staidness, to their staidness, patience, to their patience, godliness, to their godliness, kindheartedness, and to their kindheartedness, Love. And while they be proceeding too perfection by those degrees: I counsel them in the mean season too reverence the mysteries which God hath not yet revealed unto them, nother despairing of their own salvation for want of deep and exquisite knowledge, (for to whom much is given, of him much shall be required, and to whom less is given, of him less shall be required:) nor refuzing too learn, lest they fall into the sin of contempt: nor grudging at thoze too whom God hath given a greater light of understanding in such mysteries: nor yet diffaming the doctrine itself, which is uttered by the holy Ghost for their comfort, if they could conceive it aright. Again, on the other side, I counsel the stronger sort (even for Christ's sake, who being the Lord of all power, become weak for our sakes) too train forward the weaklings with all mildness of spirit, not with disputing, but with gentle exhortation and encouragement, 
Hebr. 12. 12. 13.  and too cheer up the faint hands and feeble knees, each bearing so with others infirmities, and helping too guide their feet in the right paths, as God may be glorified on all hands through jesus Christ. And as for the unreverend and wicked wilful scorners, we may let them alone unto God, 
Math. 7. 6.  without casting of our pearls before swine, or without giving of our holy things unto Dogs, lest God's name be blasphemed and railed upon by our occasion. But yet aught we (of christian charity) too pray for them, if peradventure the goodness and long sufferance of God may win them too repentance, 
2. Tim. 2. 10. 25.  that they may acknowledge the truth, and scaping out of the devils snares wherein they be held prizoners, come too their right minds, and perform the will of God. For we ourselves also be compassed about with innumerable infirmities, and have need of continual mercy at God's hand, nother is there any of us all that standeth by his own strength, or that can assure himself too hold out one minute of an hour, but by the help of God through Christ. Therefore let every one that calleth upon the name of Christ, (that is too wit, which professeth himself a Christian) departed from iniquity. Let him that seemeth to stand, 
2. Pet. 1. 10. 11.  take heed that he fall not. And finally let us all endeavour to warrant our calling and election by good and godly conversation, and so shall the way be laid open for us to enter into the everlasting kingdom of our Lord and Saviour jesus Christ, to whom be all honour, glory, and dominion for ever and ever. Amen.  
Thus much have I (presuming upon your graces good favour and sufferance) adventured to write of this deep, but yet most comfortable point of Christian doctrine, so far forth as might beseem the briefness of an Epistle, and as too my poor skill hath seemed necessary too give the simple reader an entrance into the substance of this book, that he might the eazlyer conceive, and the better understand and digest the doctrine of this Epistle, and of the Sermons written upon the same. And therefore I have had a special care to set down the matter as plainly and comfortably as I could, holding myself always to the present case, without stepping aside into any bymatters, and without avouching anything which is not warranted by God's express word. Again, I have been the sparer in words and sentences of mine own, because of the great profoundness of the divine doctrine, which cannot be handled with too great reverence: the rather because I see that the more godly and skilful men are in matters of Religion, the warer and circumspecter they be is dealing with the foresaid doctrine, either in familiar talk & conference, or in giving it forth in their Sermons & writings. And as for the author of these Sermons, I shall not need to commend him to your grace, because that you, whose study is employed in matters of divinity and good government of the Church, are better acquainted with him than I, & therefore cannot be ignorant of the goodness of his writings, whereof this is not the first part, nor (I hope) the last that hath and shall be put forth both by me and others, (I trust) to the benefit of our common country. Wherefore omitting too trouble you any further in that behalf, I beseech your goodness to bear with my boldness, and also with mine oversyghtes where any have scaped me in this translation, and to further this my travel with your favour, as you do the like proceedings that tend to the advancement of God's glory, by the edifying of his Church. Surely my purpose and desire was that it should have been a first fruit, or at leastwise among the first fruits, of such manner of presents as were offered your grace, at your return into the South, to welcome you to your See of Caunterbury, if the time would have served to have had it conveniently printed: for it was fully translated and delivered out of hands a good while afore. Nevertheless, my trust is that a work so beneficial to the Church of God, shall not be the less acceptable to you, though it come not with such speed as I gladly would it should have done: which thing I beseech your goodness with all reverend humility too grant, praying God too power upon you such abundance of his heavenly grace and holy spirit, as the place of high pre-eminence wherein he hath set your most reverend fatherhood, requireth: that we may long enjoy your furtherance, to the continual benefit of his Church. Written at Clare in Suffolk the vii of january. 1576.  
Your good graces most humble Orator always at your commandment, Arthur Golding.   

To all Christians baptised in the name of the Father, and of the Son, and of the holy Ghost, dwelling or abiding in France, greeting.  
IT is a wondrous matter right dearly believed brethren, how all of us glory in our baptism, and yet consider not all with one accord what that mark importeth of i● own nature, namely by following the intent of him that is the author of it. For no doubt but if we did so, we should all join together in one holy consent too worship the only one God in spirit and truth, and to acknowledge jesus Christ for our only saviour, Advocate, Master, yea and Lord, as touching the government of our souls and consciences: and we would take his only word for our wisdom, guide, and rule of our whole life, and specially of his service, without mingling of the inventions of man's brain with it, how great antiquity or countenance so ever they seem too have. Yea, and for the outward government and visible order of the Church, we would hold us to that which our Lord jesus Christ in whose name we were baptized, hath showed thereof too his Apostles, and by them enjoineth the whole world too follow even unto the last day. And certainly then should the strange confusion and divisions cease which are too be seen in Christendom, whereof those are the cause, which will not hearken unto God, and yield full authority too his word, which fault shallbe laid too their charge at the judgement of God, unless they turn a new leaf. The Lord and Father of mercy grant them grace so too do, according as supplication is made to him for them, in all holy assemblies where he is called upon according too his will, in the only name of jesus Christ. That is the thing which we desire: For here the case concerneth not the bringing in of some new device, after the fancy of men, nother strive we too make the victory fall upon men's sides, whatsoever they be, as some surmyze: but that God and his word may have the upper hand against all abuses, superstitions, and lies of Satan, and 〈◊〉 we may all together give glory too our God, confessing that both 〈◊〉 and our fathers have overshamefully forgotten him, insomuch 〈◊〉 have not followed his holy Law, but have bowed aside both 〈…〉 the right hand and too the left. And truly whensoever we read 〈◊〉 word in a tongue that we understand, or hear it preached and 〈◊〉 declared purely: he allureth us too him, too make the like acknowledgement. And he hath done so much in these late years by stri●●ng with his mercy against the malice of the world, that diverse ●aue returned into the ryghtway, whom others yea even of all de●rees do follow still anew. But yet is not that enough, unless th● residue which have hitherto been deaf or asleep, do bethink themselves too awake in good earnest, and too have ears too hear, a● sayeth jesus Christ. Therefore we entreat and exhort them too it 〈◊〉 God's name, that they may discharge themselves of the promise whereunto their baptism doth secretly bind them, as hath been said. And too further them therein, besides the lively voices of the true minister's, and other books containing faithful expositions of the Scripture: we offer them here the Sermons of M. john Caluin upon the Epistle of the Apostle Saint Paul too the Ephesians, where (as we hope) they shall have matter too far the better by, for the plainer understanding of the things, which they shall either hear preached, or read alone by themselves afterward. Too make long rehearsal of things that might be alleged in commendation of the doctrine herein contained, or of the manner of teaching used by the Author, which is both simple and familiar, and yet nevertheless full of authority and force: it is not now needful. For we be sure that such as seek God's honour and their own salvation, shall in reading them, perceive that the Author had none other meaning with him: and that shall even the malicious sort themselves be driven to● confess, spite of their hearts. Wherefore too conclude, right dear brethren which shall meet with this book●, we pray you new again, too give ear too our God and too his son our Master, who by his servant and excellent minister of his Church, declareth the things which his holy Apostle had long ago preached with lively voice, and afterward compiled briefly in writing for us, and all that shall com● after us too the worlds end. And of what degree soever you be or have been, shrink not back, forasmuch as it is God that speaketh, who hath loved us so dear, that he hath not spared his own son, but hath given him too death too redeem us from death, and from the vain traditions of our fathers: Come on therefore, and let us all serve our God with one accord, walking in the ways which he teacheth us, and forsaking our own, (that is too say, all that disagreeth with the rule of his word,) and making all his gifts too serve too his glory. And in so doing we shall be Christians both in name and deed: we shall discharge ourselves of our promise made in baptism: we shall see good agreement in Christianity: and we shall serve for a good example too the jews and Turks, which are yet enemies too Christendom. So be it, So be it, Amen.  
Your brethren in our Lord, The causers of these Sermons too be brought to light.   

¶ The Argument of Saint Paul's Epistle too the Ephesians.  
IT is well enough known, that Ephesus was a City of the lesser Asia, renowned for many causes. And S. Luke reporteth in the Acts, how our Lord got himself a people there by the service of S. Paul, how the Church be●an there, and what furtherance it had. As for ●ee, I will touch nothing here, but only that ●hich belongeth properly too the argument of the Epistle. Saint Paul had taught the Ephesians ●he pure doctrine of the Gospel. And when he was prisoner at Rome, perceiving that they had ●eede too be confirmed, he wrote this Epistle too ●hem. In the three first Chapters he standeth chiefly upon the prayzing and magnyfying of God's grace. For in the beginning of the first Chapter, after his greetings, he speaketh of God's free election, too the end they should know that they were now called too the kingdom of heaven, because they had been predestinated unto life before they were borne. And herein shineth forth God's wonderful mercy, that the saving of our souls cometh of God's free adoption, as of the true ●nd natural wellspring thereof. And forasmuch as men's wits are too weak to conceive so high a secret: he prayeth God to enlighten the Ephes●ans with the full knowledge of Christ.  
In the second Chapter, the better too set forth the greatness of God's grace, he putteth them in remembrance how wretched they were till they were called too jesus Christ, by comparing their present state, and their former state together. For we can never perceive sufficiently how greatly we be beholden too our Lord jesus, nor consider as becometh us how great his benefits are towards us, except it be laid afore us on the contrary part, how wretched our state is without him. Also he amplifieth the matter new again, saying, that they had bi● Gentiles and strangers too the promises of eternal life, which God had made alonely too the jews.  
In the th●rd Chapter he showeth, that his Apostleship had been appointed peculiarly for the gentiles, too the intent that they who had been strangers a long time, might now be graffed into the people of God. And for because it was an unaccustomed thing, and such a one as trubbled many men's minds with the newness thereof: He calleth it a secret, hidden from all times, saying nevertheless, that the uttering of the same secret was committed unto him. Towards the end he prayeth God again too give the Ephesians the perfect and lively knowledge of jesus Christ, so as they may not covet too know any other thing. By which words he not only goeth about too make the Ephesians acknowledge the great number of benefits and gracious gifts that God had bestowed upon them, and too show themselves thankful for 〈◊〉 same, by yielding themselves wholly unto him: 〈◊〉 also intendeth rather too put them out of all 〈◊〉 of their own calling. For by all likelihood 〈◊〉 ●aint Paul was afraid, lest the false Apostles ●ould step in to trouble their faith, by making th̄●eleeue that they had been but half instructed. For whereas they had been gentiles, and had newly re●eyued the true Christian doctrine: they had not ●ear● the Ceremonies nor Circumcision spoken of. But they that intended too bring the Law 〈◊〉 ure among the Christians, said, that all such as were not consecrated too God by circumcision, ●ere unholy. For it was their common song, that ●one aught too be reckoned among the people of God, which were not circumcised: and that all the Ceremonies commaunnded by Moses, aught to ●ee kept. And for that cause they spoke evil of S. Paul, for making jesus Christ common too the gentiles, as well as too the jews, and affirmed ●●at his Apostleship was an unhallowing of the heavenly doctrine, because he did after that sort offer and set forth the covenant of grace to unclean people without any difference at all. Therefore too ●he end that the Ephesians bein assailed with such ●launders, should not change their minds: he intended too give them a remedy. And so, whereas ●n the one side he telleth them so advisedly, that ●heir being called to the Gospel, was for that they ●ad been chosen before the making of the world: he warneth them on the other side, not too think that the Gospel came too them by haphazard at the appointment of men, or that it lighted in their laps at aladuenture. For he telleth them, that whereas Christ was preached to them: that preaching was nothing else than the uttering or publishing of God's everlasting determination. When as he setteth the unhappy plight of their former life before their eyes, he therewithal putteth them in mind, that their getting out of so deep a gulf, was through the singular and wonderful mercy of God. And whereas he speaketh of the Apostleship which was committed to him towards the gentiles: he doth it too strengthen them in the faith which they had once received, because their calling into the communion of Christ's Church, was wrought by the will of God. Nevertheless, look how many sentences here be, so many warnings are there to cheer up the Ephesians to acknowledge God's benefits.  
In the fourth Chapter he describeth the mean whereby our Lord governeth and maintaineth his Church: namely by the Gospel which is preached by men. whereupon it followeth, that that is the very full point of perfection, and that the Church cannot otherwise be kept up unappaired. And therefore the Apostles meaning is, to commend unto the Ephesians the ministery, whereby God reigneth among us. Afterwards he cometh too speak of the fruits of preaching, that is to wit, of innocency, holiness, and of all duties of a Christian man. And he not only teacheth what ●he lives of Christians aught too be in general: but also interlaceth particular instructions, which concern every man's peculiar calling or vocation.   

Sermons of john Caluin upon Saint Paul's Epistle too the Ephesians, gathered by the ordinary writer, to the benefit and edifying of the lords Church.  

The first Sermon upon the first Chapter.  
●. Paul an Apostle of jesus Christ by the will of God, too all you holy and faithful ones in jesus Christ which are at Ephesus.  
●. Grace be too you and peace from God our father, and from the Lord jesus Christ.  
●. Blissed be the God and father of our Lord jesus Christ, which hath blessed us with all spiritual blessings, in heavenly things in Christ.  
WHen we read the Epistles which S. Paul wrote abroad to diverse places, we must always consider that God meant they should serve not only for some one time alone, or for some certain people: but for ever, & generally for the whole Church. And truly if a man consider well the doctrine that is contained in them, it will be easy to discern, that God's intent was to be herd in the things that are spoken there, even to the worlds' end: and also that he hath had such a care of us, that he hath ●●ot overslipped or forgotten any thing, that might further our welfare ●nd salvation. The slainne of this Epistle which I have now taken in 〈◊〉 and too expound, is that S. Paul confirmeth such as had been trained 〈◊〉 the Gospel before, too the end they might know that that is the ●●ing whereupon they must rest, as upon the true lawful and perfect wisdom, and that it is not 〈◊〉 too add anything thereunto. And he ●●lleth us that the benefits which are brought us by 〈◊〉: Lord 〈◊〉 ●hrist, and whereof we be 〈…〉, are so excellent, that we must needs be too too unthankful, if we ●iske too and fro as folk that are never at rest nor contented. And thereupon he showeth us also what we have in Christ, too the end we should so stick unto him, as not to presume too seek help any where else, but assure ourselves that he hath bought us all. Again on the other side he showeth us, that Christ hath so well provided for his church, that if we have the wit to use the gifts of grace which he offereth us, we shall have full and perfect happiness. Therewithal he warneth such as have been instructed in the truth of the Gospel, too lead a holy life, and too show that they have profited as they aught too do in God's school. Now, these things serve not only for the City of Ephesus, nor for any one Country, ne for any one age or time: but we had need too be furthered more and more, seeing that the devil practiseth without end or ceasing, too thrust us out of the way. And when he cannot lead us quite away from the doctrine of jesus Christ, he laboureth too bring it out of taste with us by some way or other, and too entangle us in new curiosities, only too bring too pass that we may not be constant in the faith that we have received, but stand always in a mammering. Now, whensoever our fancies are so ticklish, it is certain that there is a gap opened too wipe out the remembrance of all that we had learned afore, & too take in many follies, yea and erroneous doctrines, which serve too corrupt and pervert all the pureness of our faith. We see then that the doctrine which is contained in this Epistle, is directed and dedicated unto us at this day, & that God hath by his wonderful providence so disposed things aforehand, that we not only have had the foundations of the Gospel whereupon too ground ourselves, but also whereby our faith may from day too day grow and increase, and we go still forward, till we come too perfection. And first and formest S. Paul claimeth the authority unto him which had been given him of God, too the intent that men should not stop at his person, as though it had been but a mortal man's saying. For in very deed our Lord jesus Christ is the only master at whole hand we must learn: 
Math. 17. ●. 5.  for it is witnessed of him from heaven, that it is only he and none other whom we must give ear unto. And it hath always been Gods will too have the guiding of his own Church himself, and that his word should be received without gainsaying, and he hath not given that privilege too any creature. 
1. Tim. 3. ●. 16.  And whereas jesus Christ is ordained in the room of God his father: it is because he is God manifested in the flesh, and the infallible truth itself, and his visdome which was before all time. Furthermore when men speak, 〈◊〉 must not do it in their own name, nor allege aught of their ●●ne fancy and brain: but they must faithfully set forth the thing 〈◊〉 at God hath enjoined them and given them in charge. Thus ye see ●hy S. Paul doth as it were everywhere use this preface, that he is 〈◊〉 Apostle of our Lord jesus Christ. And so he holdeth it for a sure and ●bsolute ground, that if any man thrust forth himself too speak in ●is own name, there is nothing but rashness in him. Why so? For he taketh that thing upon him, which belongeth alonely unto God. again, forasmuch as our Lord jesus Christ was purposely sent, too be our last teacher, that we might have such wisdom as were perfect and utterly without fault: therefore doth S. Paul call himself an Apostle sent of him. This presuppozeth two things: the one is, that S. Paul had that charge committed unto him: and the other is, that he acquitted himself duly of it, by employing himself faithfully in ●he office that he was called too. For were a man the best able & most excellent in the world: yet if he thrust forth himself of his own head, he trubbleth all common order. And we know that God will have order, and not disorder among us, as S. Paul sayeth in the fowrteenth chapter of the first Epistle too the Corinthians. He than that speaketh (at leastwise too teach) must have calling: that is too say, he must be admitted, & have his charge (given him,) so as every man may not put forth himself of an unaduized zeal, as I said afore. Now too speak any further of S. Paul's calling, 
Act. 9 c. 15.  it is not needful at this present. For we know how God gave record that he avowed him for his Apostle. And in deed he disputeth not much of it here, because it was known well enough in the Church of Ephesits. But forasmuch as the Galatians had been troubled by deceivers, in so much that S. Paul's authority, yea and the name of God himself had been disgraced there: we saw how he maintained his own state, telling them that the reverence dew too an Apostle of jesus Christ could not be taken from him, 
Gal. 1. c. 13. 14, 15. etc.  without overthrowing the order of God. And therefore it is enough for him here too have said in one word, that he is an Apostle of jesus Christ. Let us come too the second point which I touched, namely that it is not enough for a man too be called, except he discharge his duty with a pure conscience and upright dealing in his office▪ which thing S. Paul took upon him as a thing out of all Qutesion and he had given sufficient proof of it. The deceivers may well boast themselves with full mouth that they be called, as we see they do. For all they that fight against God and his word, and sow trouble and darnel in his Church, would fain make a buckler of their calling, and also of their zeal, for they will needs be called Christians, yea & more to. But S. Paul had sufficiently proved that he came not of himself, ne sought any thing else than too spend himself in the building up of the Church. And forasmuch as the same was well known in Ephesus, 
Act. 19  (as we may gather by the story of S. Luke) yea and that he had borne out many a hard brunt: therefore he thinketh it enough too say in one word, that he is an Apostle of our Lord jesus Christ. And here we be warned, first too hold ourselves too the pure doctrine which we know too have proceeded from God: for we cannot do amiss if we follow that rule. And because that in our Lord jesus Christ we have the performance of all that is requisite and needful for our instruction, so as we need not too doubt whither we may hold us too the Gospel, or add somewhat too it: Let us be contented too take the son of God for our master, specially such he vout●afeth too stoop so low as too take that charge upon him, and also protesteth that if we have profited well in his doctrine, we shall come too the true mark whereunto we should go. Ye see then that the first less●n which we have too gather upon this text, is that our faith must not waver one way nor other, but have a sure and unmovable foundation too rest upon, that is too wit, God's truth, even as it is contained in the Gospel. And seeing that S. Paul is sufficiently avowed unto us: let us not doubt but God's spirit speaketh too us at this day by his mouth, nother let us here the doctrine as though it were subject too our judgement: but let us imprizon our own understanding & wits, and receive it without scanning, except we will wilfully make war against God, and advance ourselves above him. And so, that is one of the things which we have too mark upon this text. Furthermore too the end that this doctrine may not only be reverenced among us, but also be amiable to us: let us mark that S. Paul speaketh in the name of Christ, who was sent unto us of God his father, too bring us glad tidings of peace: and also let us bear in mind how he sayeth in another text, 
●. Cor. 5. ●. 20.  that he was ordained too bring the message of atonement, and beseecheth men in God's name too be reconciled too God. Now I told you that this was done too make the doctrine of the Gospel sweet, that we might be desirous of it and give ourselves 〈◊〉 too it. For whensoever it is told us that God speaketh too us: 〈…〉 it is enough too authorize all that he shall speak: but yet might 〈…〉 at his voice, and therewithal be weary of it, according 〈…〉 see a great number confess well enough that God deserveth 〈…〉 obeyed, and too have all men subject to him: but in the mean 〈…〉 they start away, and shun him as far as they can, because his 〈…〉 maketh them afraid. But when jesus Christ speaketh too us 〈…〉 mediator between God and men: we may go too him boldly. 〈…〉 (as it is said in the Epistle too the Hebrews) we be no more 〈…〉 were at Mount Sinai, 
Heb. 12. d. 18. 19 20. exod 9 b. 12.  where the lightnings flashed in the air 〈◊〉 the Law was published, in so much that if a beast had come 〈◊〉 it, it must have died. The voice therefore which God uttered at 〈◊〉 time was terrible. But now a days seeing he encourageth us by 〈◊〉 Gospel to receive the grace that he offereth us, and is minded too 〈◊〉 away the remembrance of our sins: let us suffer ourselves 〈…〉 justified by his free goodness, and let us be peaceable and 〈…〉 unto him. For that aught well too move us too resort unto him 〈…〉 poor hungry souls, to be fed with the heavenly food that he 〈…〉 give us. Thus ye see in effect what we have too remember when 〈…〉 Paul calleth himself the Apostle of jesus Christ.  
Whereas he addeth, that it is by the will of God: it serveth too 〈◊〉 of all scanning, too the end that men should not blame him of pre●●●ptuosnesse, as though he thought himself of more reputation than 〈◊〉 men. For he protesseth that it was not for any worthiness of his 〈◊〉, but because it had pleased God too chcoze him too that office. 〈…〉 surely it is no feigned humility, that he sayeth he was set in that 〈◊〉 by God's mere grace & choosing. 
1. Cor. 15. 9 etc.  For we see how he protesteth 〈◊〉 other places, that he is not worthy of such honour, but rather had 〈◊〉 served utter damnation, 
1. Tim. 11. 13. 18.  and therefore was too be taken as a 〈…〉 of God's infinite goodness, in that he had exalted him so high, 〈…〉 him that had been a murderer of Christians, that had shed the blood 〈…〉 the Martyrs, and that had railed against God and his word, as he 〈◊〉 reporteth it. We see then that there was no feynednesse in 〈◊〉 is confession of his, where he sayeth, that he was set in that state and 〈◊〉 ●gree by the only will of God. And this serveth us too great purpose 〈◊〉, too the intent we esteem not God's word after the quality of 〈◊〉 that bring it too us. For one of the ordinary polices which the devil useth too diminish the reverence of God's word withal, is too outface us with the persons that bring it. Now it is certain that we be frail vessels, and of no value, yea and even as good as broken pots. What is there in them whom God hath ordained too be the ministers of his word? 
2. Cor. 4. 7.  But it is the treasure always inestimable, notwithstanding the dyspizednesse of the vessels. Then let us mark, that when men come too warrant us the forgiveness of our sins, & the salvation which we aught too hope for: our faith must mount up higher, and not stand scanning whether such a man be worthy too be herd or not, or inquiring what manner of person he is. Let us hold or selves contented, that God by that means intendeth too draw us too himself. That is the way which we must walk: and if we st●p aside from it, by and by we ●●●e astray, and are in the high way too destruction. Then let us mark well, that we must submit ourselves too Gods will and ordinance, and receive without let, the doctrine that is preached to us by the mouths of mortal men. For we must not be wise after the manner that a great number are, which demand whether God could not sand his Angels from heaven, and teach us by revelations: nor also after the manner of some buzibodies, which bear themselves in hand that they have the holy Ghost in their sleeves, by means whereof they hold scorn too receive the gifts as they be dealt abroad by God. Too the end we be not bewitched by Satan after that manner: let us mark how it is said here, that it is God's will that the Gospel is preached by the mouths of men, and that they be as it were witnesses of it unto us: and that whosoever exempteth himself from that order, is in like case as if he did thrust back God's hand, when he offereth him sure and infallible record of his salvation. Thus ye see still what we have too mark upon this text.  
again, they that are called too bear abroad God's word, aught too take warning by Saint Paul's example, too walk in lowliness. For who are we if we compare ourselves with him? He showeth us that he was not chosen for any sufficientnesse or ability that was in him: but because it was Gods will to have it so. Therefore let us assure ourselves, that we hold all things of him and of his mere grace, and that we cannot challenge aught too ourselves, vn●esse we mind too rob him of his right. And we know that such unthankfulness were not too be borne withal.  
hereupon he sayeth, Too all the holy ones that are at Ephe●●●, and too the faithful in jesus Christ. true it is, that the name 〈…〉 City is expressed here, but yet (as I have touched already) the 〈…〉 is common to us all, and God hath ordained it too our use 〈…〉 day, and we must receive it as if S. Paul were still alive, 〈…〉 ●mong us: yea and we must not only have an eye unto him, 〈◊〉 the party by whom he is sent. For although he died when 〈…〉 finished his race: Yet notwithstanding God's spirit dieth not. 〈…〉 ●●soeuer the case stand, we must for our learning bear in mind 〈…〉 S. Paul meaneth here, when he speaketh too the holy & 〈…〉 ones in jesus Christ. Albeit then that we be not of that time, 〈…〉 of the Country and people of Asia: yet notwithstanding, saying it 〈…〉 pleased God too match us with those too whom S. Paul wrote 〈…〉 time: let us assure ourselves that it standeth us in hand at this 〈…〉, too be strengthened in the faith which we have received by the Gorpell because it was the intent and purpose of the holy Ghost, too encourage all those too hold out, which have been entered in the Gospel, 〈◊〉 yet weak and have need of larger confirmation. But let 〈…〉 well in mind these words, where it is said, the holy and 〈◊〉 one in jesus Christ. For S. Paul showeth, that all the 〈…〉 of men is nothing else but feynednesse, till God have applied 〈…〉 too his own service, & dedicated and consecrated them thereunto 〈…〉 faith. For we are all unclean by nature, and there can never any 〈…〉 come from us but uncleanness. True it is, that if men can set a 〈…〉 glass & countenance upon things, they shallbe taken for as righ●●us as may be, & their virtues shallbe commended everywhere, ac●●●●ing as we see that a man shall purchase the fame of great perfec●●●●, if he have but some gay things in him. But we must remember 〈◊〉 it is said in the fifteenth of the Acts, that God cleanseth men's 〈◊〉 by faith. And he had great need too do so: for (as the Prophet jeremy sayeth) manmes heart is a dungeon of horrible confusion. 
jerem. 17. 9  〈◊〉 ourselves perceive it not: but God hath clearer eyes than we. howsoever the case stand, let us assure ourselves of this, that all the ho●●nesse which men surmise themselves to have, is but corruption & utterly abominable before God, till such time as they be made one with 〈◊〉 by belief of the Gospel. Therefore mark it for a school point, 〈…〉 none other holiness is liked and allowed at God's band, than 〈…〉 holiness of the believers. For except we first become Christians, we be blind and can never yield God his duty.  
Although there were none other leadwnesse than this, were it not enough too mar all the virtues that we could have beside? Again seeing that the spirit of perfection, the spirit of the fear of God, the spirit of righteousness, and the spirit of pureness abideth and resteth in jesus Christ: it is certain that all such as are separated from him, have nothing else in them but vice, and all manner of uncleanness, how much so ever the world fawn upon them. And on the other side let us mark also, that all such as boast themselves of belief in the Gospel, and are not sanctified of God, do bewray their own hypocrisy and lying, and dote themselves by their own life, whatsoever their mouth sing or say, according as we see many now a days, which defile and unhallow the name of faith which aught too be holy. For every man will say he is faithful, and they that have lest faith, are boldest too say that there is no faith but in themselves. And would God it were so but in the one half of us. But we see even among all that bear the name of Christians, their whole life is disordered and loose, in so much that they mock▪ God too the full, and despise all religion, and yet notwithstanding do in the mean while think (as I have said already,) that they have great wrong if they be not taken for good Chrirtions and Catholics. Yet for all this we see how S. Paul knitteth these 〈◊〉 things together in unseparable bond: namely that if we have the faith of the Gospel, we must therewithal give over ourselves wholly unto our God, and separate ourselves from the corruptions of the world, according as we have seen how that in the Epistle too the galatians, 
Gal. 1. 4. &. 4. 5. 6. &. 7.  he sayeth that the coming of our Lord jesus Christ, 〈◊〉 too the end we should be sanctified by his blood, too yield obedience henceforth in all pureness unto God his father. And as he sayeth 〈◊〉 another place, 
1. Thess. 4. 7.  we be not called too uncleanness, but unto righteousness, too the intent that God's name should be honoured and glorified by us. Thus ye see what we have too remember in this preface, too the end we may be the better prepared too receive the 〈◊〉 contained in this Epistle, & the same may have such authority among us, as it deserveth, and moreover be made amiable to us, so as we may understand, how it is for our singular benefit too learn at Paul's hand, forsomuch as he witnesseth the grace of our Lord jesus Christ unto us, and leadeth us too God too be reconciled unto him, whereas we be naturally the children of wrath, and furthermore that we may stand in his favour, so as we may be hold too call upon him as 〈◊〉 father, & be sure that he also taketh us for his children. thereupon 〈◊〉 a thanksgiving, too lift up a men's hearts; too acknowledge 〈◊〉 much they be bound and beholden unto God, specially conside●●●● that he hath showed himself so bountiful towards them, in 〈…〉 forth himself after all manner of sorts.  
●●●essed (sayeth he) be the God and father of our Lord jesus 〈◊〉, which hath blessed us with all spiritual blessings in hea●●●ly things, or in heavenly places in Christ. Forasmuch as the chief 〈◊〉 which God requireth at men's hands, is that they should acknowledge his benefits and be thankful to him for them: S. Paul 〈◊〉 ●sidereth first of all, how the same may provoke them too do their 〈…〉: For we be so reckless, as it is▪ pity too see. We can well 〈◊〉 confess, that our chief study and endeavour aught too be too 〈…〉 a well ordered life: that is too wit, to praise God. For if a man ask us wherefore we be in this world, wherefore God hath such a care of us, wherefore his goodness feedeth and cherisheth us, & finally 〈◊〉 he doth as it were put out our eyes with the great number 〈…〉 which he bestoweth upon us: it is too the end we should 〈…〉 some acknowledgement of them unto him. For (as it is said in 〈◊〉 Psalm) we 〈◊〉 our side cannot profit him at all, nother requireth 〈…〉 else of us in exchange than thanksgiving, according as it is 〈◊〉 in the hundred and sixteenth Psalm, What shall I tender too the 〈◊〉 for all the benefits which I have received of him, but only too 〈◊〉 the cup of welfare at his hand, and too call upon his name? 〈…〉 see than that all that ever we can bring unto God, is but too acknowledge ourselves bound to him for all things. And yet for all that 〈◊〉 dischargeth his duty, not nor the hundredth part of it in that behalf, but rather all of us from the greatest too the lest do defraud 〈◊〉 of it, in as much as we cease not through our lewdness, to bury 〈◊〉 praise, which aught too ring 〈…〉 in our mouths. For this cause 〈◊〉 Lord rebuketh us for our negligence, for whereas the holy scripture exhorteth us too praise God, and useth so many words too that purpose: let us not think that they be super●●●ous: but let us acknowledge them too be as many upbraidings of our churlishness and vn●y●dnesse for failing in the thing that is so requisite, and (as ye would 〈◊〉) the principal point of our life. True it is that the holy Ghost ●ooth oftentimes set forth other reasons why we should magnify God's name, as the order of nature, the fruits which the earth yieldeth the aid and help which God giveth us & such other things: and those are sufficient matter wherefore too praise God. But S. Paul leadeth us higher here, and will have us too glorify God above all things, for because he thinks it not enough too have set us in the world, and too cherish us there, and too have provided all things needful for the passing of this transitory life: but also hath chosen us too be heirs of his kingdom, and of the heavenly life. Then are we double bound unto God, and that much more straitly than the ignorant and unbelieving wretches are. For although they be sufficiently bound already: yet notwithstanding the good which he hath done us in jesus Christ, is without all comparison more excellent and noble, because he hath adopted us too be his children. Truly inasmuch as we be men, we be of the number of his creatures which he hath fashioned after his own image: but what for that: This image is defaced in us by sin, and by the corruption wherewith we be attainted by Adam's disobedience. And now what other heritage have we, than of his wrath and of endless death? Too be short, we be not worthy too be reckoned in the number of brute beasts, if we abide in the state which we have of nature. Now then seeing that God maketh us members of his only son, & setteth us in the array of the Angels, & prepareth us too become partakers of his own nature and glory (as sayeth S. Peter in his first Epistle:) 
● Pet. 1. 12.  aught not we too perceive there so high and noble a grace, as should ravish us wholly in love with it? Thus ye see that of the things which S. Paul meant too say in this text, the first is, that we be here exhorted too apply our whole endeavour too the praising of God, verily because we be too cold & slothful in that behalf, if we be not driven and enforced thereunto. Besides this, S. Paul had one other respect more: which was, too feed us in such wise with the grace that we have by the Gospel, as we may no more covet this thing & that thing after our ordinary manor. We see how fickle we be of nature, & when God is so good unto us, as too set his word before us: we will needs have some other things beside, and nothing can content us. And what is the cause of it: It is for that we be dull, & never conceived nor understood what God showeth us by his word. 
〈◊〉. 3. 18.  For we shall see hereafter, that such as know the love which God showeth us in our Lord jesus Christ, have all that they can wish upward and downward, far & wide. Also S. Paul doth now call upon us too bliss God, too the end too hold us to the doctrine wherein consisteth the fullness of all felicity, at leastwise if we 〈…〉 skill too use it too our profit.  
●●thermore let us mark also, how not without cause he sayeth, 〈◊〉 is in spiritual blessings. For although we cannot eat a bit of 〈◊〉 nor drink a drop of water without theft too Godward, except acknowledge & confess that he therein showeth himself a very 〈◊〉 towards us: yet notwithstanding, the things that concern this 〈◊〉 and transitory life of ours, are nothing in respect of the things 〈◊〉 serve for the everlasting welfare of our souls. And in very deed 〈◊〉 Paul's exhorting of us here too praise God for his heavenly blisses, is in such wise, that therewithal he giveth us an incling that we 〈◊〉 be patient if we be pinched in respect of the flesh, & have not all ●●ges at will, but that God cutteth us short of our pittance, & hand●●● us not so tenderly as we would be. Two things therefore are congeed here. The one is, that we should learn too know wherein our 〈◊〉 and perfect happiness consisteth: that is too wit, in the life 〈◊〉 we hope for, and which is hid from us as yet, too the intent we 〈◊〉 not be tied too the world: (Mark that for one point.) And se●●ly, that if this world shake us off and dispize us, and men make a 〈◊〉 stock of us, we must settle ourselves in patience, and while 〈◊〉 despisers of God vaunt themselves with pomp and bravery, and seems that we be unhappy in respect of them, in so much that 〈◊〉 of us suffer hunger and thirst, and othersome be troubled & vexed wrongfully: we must look further. And why? Even because we 〈◊〉 too content ourselves with the heavenly blessings which God 〈◊〉 bestowed upon us. Then must this so great, so high, and so inesti●●●●le prerogative, make us too overpass all encumbrances that we can conceive, whensoever God exercizeth and trieth us in this world 〈◊〉 many afflictions, and will have us too endure scarcity and penury 〈◊〉 many things. This is the effect of the things which we have too ●arke in this strain.  
Now before we go forward with the rest, let us mark that this ●oord Blessing, is taken in divers senses, when S. Paul applieth it 〈◊〉 there too God or too ourselves. It is said that we bliss God, & how? 〈◊〉 he blisseth us? After what manner doth he bliss us? We bliss 〈◊〉 him as he blisseth us, we come far short of that. For (as I have unhedged already out of the sixteenth Psalm) all our services can do 〈◊〉 no good: & again we must needs conclude, that (as I have also alleged out of the hundred & xuj. Psalm) all that we can bring unto God is no more but this acknowledgement, that we be beholden to him for all the good things which we have. Ye see then that all our blessing is but too yield the sacrifice of praise unto God. Let that serve for one point. But now when God blisseth us, is it but only in words? Not: but it is a filling of us, and a bestowing of all things upon us which we want, so far forth as is needful. And why is this word Blessing attributed unto him? Because he needeth not too travel and take much pain too help his servants, and too give them the things that he knoweth too be expedient for them. If he do but say the word, that is too say, if he do but utter his will, the thing is done. Forasmuch then as God having created the world by his only word, hath power also too do us good by his alonely behighting of it: therefore it is said that we become rich by his only blessing, that is too say, by his showing of himself loving and favourable too us. Now let us see if we be too be excuzed when we defraud God of his dew, by disdaining too open our lips too confess how much we be bound and beholden unto him, after we have received so many benefits at his hand. Let all the blessings that all the men in the world can give unto God, be laid into the balance against the only blessing wherewith he enricheth us: and which shall outwey other? All that they can allege, is, but that they must be fain too confess, that they can nother do, nor say any thing that is aught worth: whereas on the other side God showeth us that he hath all that is requisite for our welfare. Therefore it is not without cause that S. Paul sayeth here, that the faithful must give and apply all their wits and endeavours too bliss God, seeing he giveth them so great cause: for else they be unthankful and stark churls. Therefore he speaketh two things: The father of our Lord jesus Christ, which hath blessed us in Christ.  
Whereas he sayeth, the God and father of our Lord jesus Christ, it must be laid forth after this manner: namely, that the God whom we feel so favourable unto us, is the father of our Lord jesus Christ. This circumstance deserveth too be well marked. For thereby S. Paul doth us too understand, that God's benefits, & specially those that belong too the heavenly life, and too the everlasting salvation of our souls, cannot come at us, except jesus Christ be as it were the conduit pipe of them, so as we may be made partakers of them for 〈…〉 Therefore let us mark well that we be shut out from all 〈…〉, and from all things that concern the salvation of our 〈…〉 jesus Christ become our mean. True it is that the 〈…〉 do eat and drink and glut themselves to the uttermost, 〈…〉 shineth upon them. But yet howsoever they far, to speak 〈…〉 they enjoy not any of all the things that God giveth them, 〈…〉 they usurp them without any lawful title to them. For the 〈…〉 was made for God's children, yea and that in respect of their 〈…〉, which is our Lord jesus Christ. Too be short, it is not 〈…〉 that S. Paul showing how God hath given himself 〈…〉, sayeth that it is because he is the father of our Lord jesus 〈…〉. But (as I told you even now) here the matter standeth not 〈…〉 eating and drinking, but upon far greater and preciouser 〈…〉: namely that God hath adopted us for his children. And so ye● 〈◊〉 effect what we have too bear in mind.  
howbeit, for the better profiting of ourselves by this strain: Let 〈…〉 that we must bridle ourselves, lest we wander into 〈…〉 when we know God the father of our Lord 〈…〉. And why? For the Papists have this word God often 〈…〉 in their mouths, and likewise the word jesus Christ, 〈…〉 the mean while they have disfigured jesus Christ, and 〈…〉 the doctrine of his Gospel wherein he should be seen. So 〈…〉 they a God: howbeit but by confused imagination: & in the mean 〈◊〉 they know him not. And truly, they wo●e no more what God 〈◊〉 worship, than the Turks do. We know that our Lord jesus 〈…〉 (in the fourth of john) saith, that they which have not the 〈…〉 too rule themselves well, wot not what they worship, 〈…〉 continually forge Idols too themselves. Therefore there is 〈…〉 one way too have good and infallible access unto God: and 〈…〉 by beholding him in his lively image, for his majesty is too 〈…〉, too far of, and too deep for us. But jesus Christ hath 〈…〉 himself too us, and applied himself too our weakness, and 〈◊〉 us whatsoever was requisite too know, that we might 〈◊〉 too God his father. Ye see then that we must have our Lord 〈◊〉 Christ for our way, too the intent we stray not. For seeing that 〈◊〉 is the father of our head and of him that is made one with us, ye 〈◊〉 we may have access too come familiarly unto him. And 〈◊〉 without that mediator, we are all shut out from him, and the majesty of God must needs make the hears of our head too stand up for fear. But when we consider that he calleth himself the father of him that is our head: we know that he also must needs avow us for his children, because he hath bought us.  
Furthermore although S. Paul do set down here but the one word of Spiritual blessings: yet notwithstanding he showeth that God hath showed himself bountiful towards us more ways than one. And thereof he will make a more large declaration hereafter, by laying forth the benefits particularly which we obtain by the Gospel. For all this chapter is full of them. But howsoever the eace standeth, yet doth he give us too understand in this strain, that Gods giving of his gracious gifts unto us, is not by patches and parcels, and that his making of us too taste them, is not with a wet finger and away, as they say: but that he hath given us them so diversly and fully, that we have cause too magnify him in all respects. Therefore let us understand, that seeing that jesus Christ is so given unto us, in him we obtain all that is available too our salvation, and too make us happy, according also as Paul speaketh of it in the eight to the Romans. For if the only son be given unto us, how should not all the benefits which he hath in him, be communicated to us with him and by his means?  
But howsoever we far, let us learn too favour God's spiritual gifts in such wise, as all our wits may be gathered home to make much of them. And for the bringing thereof too pass: let us beware that we have not our minds too much wedded too the world. For the very cause that draweth us away, so as we perceive not the hundredth part of the good that God hath done us, nor can apply his benefits too our profit: is our own vanity, because every of us begulleth himself with his own fond and wandering lusts. Therefore let us learn too shake off the things that stop us from coming too our Lord jesus Christ. And although our naughty nature provoke us too seek the transitory things of this world: yet let us do our endeavour to withdraw from them, so as we may yield ourselves with a free heart unto God, and be earnestly minded too obey him, and too give our selves wholly unto him, for so is it his will too have us joined unto him. This is the thing which we have too mark upon S. Paul, when having spoken of the spiritual blessings, he addeth immediately, in heavenly places or things: whereby he meant too show, that we be not 〈…〉 receive the gracious gifts which are communicated to us in 〈…〉 jesus Christ, and which God would have us too possess: till 〈…〉 how there is not any thing in this world, that aught too 〈…〉. Wherefore when we once know that we be not 〈…〉 and made too devil always in this world, but that we must 〈…〉 as wayfarers in it, and that our everlasting heritage and 〈…〉 in heaven: let us thereupon make thitherward, and 〈◊〉 ourselves too it more and more. And although we be feeble: 〈◊〉 not faint, but pluck up a good heart, and pray God too give 〈◊〉 Moreover ye see that the cause why S. Paul setteth down 〈◊〉 blessings, is too do us too wit, that whereas the devil 〈…〉 any trains too thrust out of the way, God will provide (〈…〉 them all. And why? For he hath such store of blessings, that he 〈…〉 and destroy all that ever may be against our 〈…〉.  
But now let us fall down before the majesty of our good God, 〈…〉 of our faults, praying him to touch us more 〈…〉 with them, that we may be brought to true repentance, so 〈…〉 may condemn ourselves, and seek to our Lord jesus Christ 〈…〉 that we want, and that not for one day or at a brayed, but 〈…〉 and steadfastly too our lives end: and that whatsoever befall us, 〈…〉 always assure ourselves that we have cause too praise our 〈…〉, and that if we be poor and miserable in this world, the 〈…〉 is enough too quiet us, & to sweeten all our afflictions and 〈◊〉, and too give us such contentation, as we may nevertheless 〈◊〉 mouths open too bliss God for showing himself so kind 〈◊〉 and liberal towards us, as even too adopt us too his children, 〈…〉 show us that the heritage which hath been purchased for us by 〈…〉 of his only son, is ready for us, and we can not miss of it, 〈…〉 go too it with true and invincible constancy of faith. That it 〈…〉 please him too grant this grace not only to us, but also too all 〈…〉. etc.   

¶ The second Sermon upon the first Chapter.  
3. Blissed be the God and father of our Lord jesus Christ, which hath blessed us with all spiritual blessing in heavenly things in Christ:  
4. According too his choosing of us in him before the foundation of the world, too the end we should be holy and unblamable before him in charity.  
We have seen heretofore how S. Paul exhorted us too praise and bliss God, because he hath blessed us, and that not after an earthly manner, but after a spiritual manner, too the end we should learn too hold ourselves contented with Gods showing of his fatherly goodness and love towards us, in opening the gate of the kingdom of heaven unto us by hope, in so much that although we be subject too much misery in this world, yet it is good reason that we should content ourselves with Gods choosing of us after that fashion, and with his calling of us too him, according as it is witnessed to us by the Gospel, 
Math. 6. b. 9 &. Luk. 11. 〈◊〉.  that he is our father, namely in as much as he hath knit us too our Lord jesus Christ as members too their head. And now S. Paul bringeth us too the original & wellspring, or rather too the principal cause tha● caused God too take us into his favour. For it is not enough that God hath uttered the ●reasures of his goodness and mercy upon us, too draw us too the hope of the heavenly life by the Gospel: and yet is that very much. For had not S. Paul added that which we see presently: it might have been 〈◊〉 that God's grace is common too all men, and that he offereth it too all without exception, and consequently that it is in every man's 〈…〉 too receive it through his own free-will, by means whereof the●e should be some deserving in us. For if there were no 〈…〉 men, but that some receive God's grace and 〈…〉 what might be said, but that God hath showed 〈…〉 to all mankind? But they that are partakers of the 〈…〉 Lord jesus Christ, attain too it by faith. And so ye see what might be deemed of it. But S. Paul, too exclude all deserving 〈◊〉 behalf, and too show that all cometh of Gods only free 〈◊〉 goodness: saith that he hath blessed us according too his 〈◊〉 of us aforehand. As if he should say, that too exalt God's 〈…〉 as becometh us, we must look upon the difference that is 〈◊〉 between man and man. For the Gospel is preached to some, and 〈◊〉 wot not what it is, but are utterly shut out from it, as if 〈◊〉 should make it too rain in one coast, and suffer another coast to 〈◊〉 dry. Now if it be demanded why God pitieth the one part, 〈◊〉 forsaketh and giveth over the other: there is none other answer 〈◊〉 that it so pleaseth him. Upon the preaching of the Gospel in a 〈◊〉, some shallbe touched with lively faith in their hearts, and 〈…〉 go away again as they came without faring any whit the 〈◊〉, or else they harden themselves against God, and bewray the 〈◊〉 that was hidden in them before, whereof cometh such 〈◊〉? Even of this, that God amendeth the one sort by his holy 〈◊〉, and leaveth the other sort in their natural corruption. Ye see 〈◊〉 that the thing wherein God's goodness shineth forth most unto 〈◊〉 that by the preaching of the Gospel to us, we have as it were 〈◊〉 that he pitieth us, loveth us, calleth us, and allureth us too him. 〈…〉 when the doctrine that is preached to us, is received of us 〈…〉 effectually: that is yet a further and more special token 〈…〉 we perceive that God intendeth too be our father, and hath 〈…〉 us too be his children. Not without cause than doth S. Paul say 〈◊〉 this strain, that we be blessed of God, even according too his 〈◊〉 of us aforehand. For we of ourselves come not too him, we 〈◊〉 selves seek him not: 
Esai. 6●. ●. ●.  but the saying of the Prophet Esay must 〈◊〉 be fulfilled in all: namely that God showeth himself too such 〈◊〉 sought him not: and that such as were far of do see him near at 〈◊〉, and he sayeth too them, here I am, here I am; although you 〈◊〉 despised me, yet do I vouchsafe too come too you, because I have 〈◊〉 care of your welfare. Thus we see what S. Paul aimed at in this 〈◊〉.  
Too be short we have to mark here, that we shall never know 〈◊〉 our salvation cometh, till we have lifted up our minds too 〈◊〉 Gods everlasting purpose, whereby he hath chosen whom he thought 〈◊〉; and left the residue in their own confusion and fall. Now then 〈◊〉 is no marvel though some men think this doctrine too be strange and hard: for it agreeth no whit at all too man's natural wit. If a man ask of the Philosophers: They will always tell him that God loveth such as are worthy of it, and that forasmuch as virtue pleaseth him, he doth also mark out such as are given thereto, too hold them for his people. Ye see then, that after our own imagination, we will deem that God putteth none other difference between man and man, in loving some, and in hating other some, than each man's own worthiness and deserving. But by the way, let us remember also, that in our own understanding there is nothing but vanity, and that we must not measure God by our meetyard, and that it is too excessive an overweening too bind God too the stake, so as he should not do any thing but that which we could conceive, and which might seem rightful in our eyes. The matter therefore concerneth here the reverencing of God's secrets which are incomprehensible to us, & without we do so, we shall never taste the principles of faith. For we know that our wisdom aught always too begin at humility: and this humility is as much too say, as that we must not fall too weighing of God's judgements in our own balance, nor take upon us to be judges and determiners of them, but that we must be sober, because of the weakness of our wit, and that forasmuch as we be gross and dull, we must magnify God, 
Psal. 36. b. 6.  and say as we be taught by the holy scripture, Lord thy determinations are as a great deep, and no man is able too reckon them up unto thee. Ye see then, that the cause why some men find this doctrine hard and irksome, is for that they be too much wedded too their own opinion, and cannot submit themselves to God's wisdom, to receive his sayings soberly & modestly. And truly we aught too take warning by that which S. Paul sayeth: 
1. Cor. 2. d. 15.  namely that man of his own mother wit understandeth not Gods secrets, but taketh them too be stark foolishness. And why? For we be not of his counsel, but must have things revealed to us by his holy spirit, or else we should never know them: & we must have them in such measure as he giveth them unto us. S. Paul speaketh there of the things that we know by experience: that is to wit, that we be God's children, that he governeth us by his holy spirit, that he comforteth us in our adversities, & that he strengtheneth us through patience. We should not conceive any of all these things, unless we were enlightened by his holy Ghost. How then shall we understand the thing that is much higher, namely that God chose us before the making of the world? Sigh the case standeth so: let us learn too put away all that we conceive of our own 〈◊〉, & too lay it under foot, and let us receive whatsoever God 〈…〉 us, discharging ourselves utterly of all selfweening, and 〈…〉 ourselves that we cannot bring any thing of our own side but 〈…〉 beastliness. Thus ye see what we have too bear in mind. 〈…〉 in good sooth we see how S. Paul exhorteth us to come too the 〈…〉 point. 
Rom. 9 d. 20.  Who art thou oh man (sayeth he) which standest in 〈…〉 with thy God? After he had set down many replies which we 〈…〉 to make, he sayeth, who art thou oh man? By the word man he 〈…〉 to make us perceive our own frailty: 
Psal. ●03. c. 14.  for we be but worms of 〈…〉 earth and rottenness. Now then, what a malipertnesse is it too open 〈…〉 mouths to dispute with God? Is it not a perverting of the whole 〈…〉 of nature: Is it in our power too pluck the Sun out of the 〈…〉, or too latch the moon betwixt our teeth, as they say? much less 〈◊〉 it lawful for us too contend with God, and too allege reasons too 〈◊〉 his judgements, which we cannot comprehend.  
〈…〉 are that will grant this doctrine of Predestination too be 〈…〉, whereof S. Paul treateth here: but yet they would it were so 〈…〉, as it might never be spoken of. Yea, but they show themselves 〈…〉 be but fools in controlling the holy Ghost, which spoke it by 〈…〉 Prophet's and Apostles, yea and even by the mouth of Gods only 〈…〉. 
john. 6. g. 70.  For when our Lord jesus intendeth too assure us of our 〈…〉: he sendeth us too this everlasting election, and likewise when he 〈…〉 too magnify the gift of faith, 
john. 10. c. ●4.  the one in the tenth of John, 〈…〉 the other in the sixth. And therefore those kind of folk come too 〈…〉 too put God too silence, and too wipe the things out of the holy 〈…〉 which are showed there. For all the whole scripture is 〈…〉. 
2. Tim. 3. d. 16.  S. Paul spoke that of the Law and the Prophets. Therefore me also may conclude, that there is no superfluity in the Gospel, nor any thing which serveth not too good purpose, and whereby we may 〈◊〉 be edified both in faith and in the fear of God. But this doctrine 〈…〉 contained there, and the holy Ghost speaketh it loud and shirle. 〈◊〉 Therefore they must needs be manichees which intent too nip and 〈…〉 the Gospel. For look what liketh not them, they did set it aside, 〈…〉 forged a Gospel of diverse pieces, allowing nothing but that 〈◊〉 they themselves thought good of. Now if such manner of 〈…〉 have showed a devilish stubbornness against God, in separating 〈…〉 things which aught too go together in unseparable bond, then are they malicious and froward also, which would now a days have the doctrine of election kept in silence. For they would overrule God if it were possible, & stop his mouth as often as he uttereth any thing that liketh not them. Again, a man may evidently see their beastliness, in that S. Paul had not a better proof whereby too magnify God's goodness, than this. Then if there were none other reason, yet were it better that the whole world should go too confusion, than that this doctrine should be suppressed with silence. For is it reason that God should set the infinite treasures of his mercies before our eyes, and yet that they should not be spoken of, but be thrust under foot? But there are yet two reasons more, which show that this doctrine is most needful too be preached, and that we reap so great profit by it, as it had been much better that we had never been borne, than too be ignorant of the thing that S. Paul showeth here. For there are two things whereat we must chief aim, and whereunto it behoveth us too apply all our wits and endeavours, and they be the very sum of all the things which God teacheth us by the holy scripture. The one is the magnifying of God as he deserveth, and the other is the assuredness of our salvation, 
●om. 8. c. 15.  that we may call upon him as our father with full liberty. If we have not these two things, woe worth us, for there is nother faith nor religion in us. Well may we talk of God, but it shallbe but a leazing. As touching the first point, I have told you already that God's grace is not sufficiently known but by se●ting God's election as it were before our eyes. For put the case that God draw all men alike, and that such as intent too obtain salvation, must come of their own free will and selfmoving: if it be so, then is it certain that we deserve too be received at God's hand, and that he should handle every man according too his worthiness. But wherein shall God's goodness be magnified? Even in this, that he preventeth us of his own mere free good will, and loveth us nevertheless without finding any thing either in us or in our works why he should love us. If this be true, then must there needs be election, so as God must take the one sort because he thinketh it good so to do, & leave the other. Thus ye see it is a most assured point, that God's glory doth not appear & shine forth as were requisite, except it be known that he sheddeth forth his goodness and love where it pleaseth him.  
I said even now that the preaching of his word is a singular benefit too us. And that is the cause why it is said so often in the Law & 〈…〉, that God hath not dealt so with any other nation, as he 〈…〉 the lineage of Abraham, 
Deut. 4. a. 7.  in that he voutsaf●d too choose & adopt 〈…〉 the law was a sure record. So then the children of 〈…〉 exhorted too praise God, because he had vo●safed to give 〈…〉 law, and in the mean while had let the poor ●entyles 〈…〉 folk that pertained not too him at all. But it is yet a far 〈…〉 specialler privilege, when he maketh us too far the better 〈…〉 word. For it is certain that our ears might be beaten 〈…〉 with the things that should be told us, and we be never the 〈…〉 for it, until God speak to us by his holy spirit within us. Then 〈…〉 matter God showeth a double grace. 
2. Cor. 2. d. 16.  The one is when he 〈…〉 up men to preach the Gospel to us: for no man is meet & 〈…〉 too do it of himself. Needs therefore must they be of Gods 〈…〉, which do call us too him, and offer us the hope of salvation. But yet for all that, let us mark well that we cannot believe, except 〈◊〉 himself too us by his holy spirit, and speak too our hearts 〈…〉 holy Ghost, as well as he hath spoken too our ears by the 〈…〉 of man. 
Esai. 53. a. 1.  And that is the cause why the Prophet Esay sayeth, 〈…〉 believed our doctrine? or too whom is the arm of the Lord 〈…〉? He showeth that there is no faith in the world, till God have 〈…〉 in men's minds and hearts by the power of his holy 〈…〉 And for the very same cause also doth our Lord jesus say, 
john. 6. c. 44.  that 〈…〉 cometh too him except he be drawn by the father: but 〈…〉 hath learned of my father (sayeth he) the same submitteth 〈…〉 me. Too be short, we see manifestly that God showeth 〈…〉 too us, when he vouchsafeth too enlighten us by his holy 〈◊〉 too the end we should be drawn too the faith of his Gospel. If the same were done commonly and indifferently too all men: yet 〈◊〉 we have cause too magnify God. But now when we see that 〈◊〉 are hardened, and othersome unconstant: and that some go their 〈…〉 without taking any profit by the things that they have heard, 〈◊〉 othersome be altogether blockish: it is certain that the same 〈…〉 Gods grace more apparent to us, 
Act. 13. g. 48.  according as S. Luke 〈…〉, that at S. Paul's preaching, as many believed as were 〈…〉 too salvation. verily the number of people was great that 〈◊〉 S. Paul's Sermon: and out of all doubt he on his side had so 〈◊〉 grace, as aught to have moved even the very stones. And yet 〈◊〉, a great sort continued in their unbelief and stubbornness, and othersome believed. Now S. Luke sayeth plainly that the cause thereof was not for that the one sort were more forward folk than the other, or for that there was any towardness of virtue more in the one than in the other: but for that God had foreordeyned them too salvation. Therefore at one word, we see that all man's deserving must cease and be laid under foot, or else God shall not have his deserved praise. Yea and we must understand, that faith cometh not of ourselves: for if it did, then should there be some worthiness in our works. True it is, that by faith we confess that there is nothing but wretchedness in us, that we be damned and accursed, and that we bring not aught with us but only an acknowledgement of our sins. But yet should our faith serve for some desert, if we had it of our own breeding. We must therefore conclude, that it is impossible for men too believe, unless it be given them from above. And surely S. Paul declareth here a thing well worthy too be marked, when he sayeth, blessed be God. And for what cause? Even for enriching us in such wise in jesus Christ, that our life is happy and blessed. And afterward he addeth, according too his choosing of us. Is not faith comprehended among the spiritual riches whereof S. Paul maketh mention? Yis, and (which is more) it is the chief of them. For it is by faith that we receive the holy Ghost, it is by faith that we become patiented in our adversities, 
H●b. 11  it is by faith that we become obedient too God, it is by faith that we be sanctified to his service. Too be short, faith continueth always chief of the spiritual benefits that God bestoweth upon us. Now let us remember well S. Paul's order. He saith that God hath given us faith as well as any of all the rest, according too his choosing of us. We see then that faith dependeth upon God's election, or else we must make S. Paul a liar. And so as touching the first point, ye see that all such as cannot abide to have predestination plainly and openly spoken of, are deadly enemies of God's grace, and would deface it too the uttermost of their power. For (as I said afore) the hiding thereof were the overthrowing of all religion.  
The second point is the assuredness of our Salvation. The Papists say we must doubt of it, and that we cannot come unto God otherwyze than with an opinion that he will receive us: but too assure ourselves of it, that aught we not too do, for that were too great a presumtuousnesse. But when we pray unto God, we must call 〈…〉, at leastwize if we be the scholars of our Lord jesus Christ, 〈…〉 taught us so too do. Now, do we call him father at 〈…〉? or are we sure of it in ourselves that he is our father? If 〈…〉 is there nothing but hypocrisy in our prayers, and the first 〈…〉 we utter shallbe a stark lie. The Papists therefore never 〈…〉 it is too pray unto God, seeing they say that they aught not 〈…〉 themselves of their salvation. 
Eph. 3. c. 12.  But (as we shall see in the 〈…〉 chapter specially) the scripture showeth that if we will pray too 〈◊〉 rightly, we must have belief in jesus Christ, which giveth us 〈…〉 & upon that trust we by and by conceive boldness. Then 〈…〉 the world go, we must not be in a mammering nor yet doubt, but 〈…〉 be thoroughly resolved & persuaded in ourselves, that God 〈…〉 us as his children. And how may that be but by embracing 〈…〉 through faith, as he offereth it us in his Gospel, and by 〈◊〉 ourselves also that we be grounded in his everlasting 〈…〉 if our faith should depend upon ourselves: surely it would 〈…〉 from us, and it might be shaken of, if it were not 〈…〉 above. And although we be kept or preserved by faith as 〈…〉 S. Peter: 
1. Pet. ● a. 5.  yet is it God that keepeth or preserveth us. Then if 〈…〉 were not grounded upon God's eternal election, it is 〈…〉 that Satan might pluck it from us every minute of an hour. 〈…〉 we were too day the constantest in the world, 
Luke. 2●. c. 31.  yet might we 〈…〉 too morrow. But our Lord jesus showeth us the remedy too 〈…〉 us against all temptations, in that he sayeth, you come not 〈…〉 of yourselves, but the heavenly father bringeth you too me. 〈…〉 as I have taken you into my keeping, 
Luke. 10. ●. 32.  be no more 〈…〉, for I acknowledge you for the inheritance of God my father, 〈…〉 that hath given me the charge of you and put you into my hand, 〈…〉 than all. We see then, that besides the setting forth of 〈…〉 glory, our salvation also is warranted by God's eternal 〈…〉: which aught too be sufficient cause too move us too consider 〈◊〉 at S. Paul treateth of it in this place.  
True it is (as I have touched already) that many men starkle at it 〈◊〉 they here that God hath chosen whom he thought good, and 〈…〉 all the rest. For we see that the number of them that come unto 〈◊〉 is very small: and why then hath he refused the rest? verily as 〈◊〉 would say that Gods will aught not too stand for a rule towards 〈…〉 It behoveth us too mark, 
Psal. 16. a. 2.  first that God is not bound at all unto any person. For had we once that foredeele at his hand, that he were never so little beholden unto us: then we might well go too law with him. But forasmuch as he on his side is nothing at all bound unto us, but we altogether unto him: let us see now what we shall win by our contending with him. For if we will needs constrain God too deal alike with all men, he should have less liberty than mortal creatures. If a man be rich, he may do what he listeth with his own goods: if he be liberal too some one, is it reason he should be sewed at the Law for it, and that every man should demand the like sum of him? Behold, a man of his good will advanceth one whom he loveth: now if all poor folk should come and require him too do as much for them, as it were of bound duty, were it not a fond thing? verily a man may adopt the farthest stranger in the world too be his child and heir, 
Math. 5. g. 45.  and it is free for him so too do. Behold, God is liberal too all men: for he maketh his sun too shine both upon good and bad. Only he reserveth a certain part of men on whom too bestow the privilege of adopting them too his children. What shall we now gain by murmuring against him? If any man say, that then he should seem too be an accepter of persons: 
Coloss. 3. d. 25.  Not, it is not so: for he chooseth not the rich, and letteth the poor go: he chooseth not noble men and gentlemen, 
1. Cor. 1. a. 26.  rather than men of no estimation and base degree. And therefore it cannot be said that there is any accepting of persons before God. For in choosing those that are unworthy, he hath no respect but only too his own mere goodness: nother passeth he whether one be more worth than another, but he taketh whom he listeth. What would we more? Then is it good reason that we should hold ourselves contented with God's will, and bridle ourselves, and let him choose whom he listeth, because his will is the sovereign rule of equity and right. 
Rom. 3. ●. 19  And so ye see the mouths of all the world stopped. And although the wicked and he athenish sort do grudge and repine at God, yea or blaspheme him for so doing: yet is he mighty enough too maintain his own righteousness and infinite wisdom: and when they have chattered their fill, yet must they be confounded in the end. For our part, we see what S. Paul sayeth here: for it is no dark doctrine when he sayeth that God hath blessed us. verily inasmuch as he hath enlightened us with the faith of the Gospel by his holy spirit, and made us partners of the grace of our Lord jesus Christ: even thereby (sayeth he) hath he showed that he had choozen us 〈…〉 making of the world. And therefore let us understand, that 〈…〉 Gods grace aright, we must (as I said afore) come too 〈…〉 and original cause, that is too wit, unto Election.  
〈◊〉 have we too pass further: for too the intent the better too 〈…〉 respects and worthiness which men might pretend, 〈…〉 we be inclined too challenge always somewhat too our 〈◊〉 and cannot abide too be brought to nothing: he sayeth, before 〈…〉 of the world. So then forasmuchas through such 〈…〉 we think ourselves too have that which we have not: it was 〈◊〉 that S. Paul should here beat down all such fantastical 〈…〉. And for that cause he sayeth we could put ourselves 〈…〉 when we were not yet borne. Nay verily, God chose us before 〈◊〉 taking of the world: and what could we then bring unto him? In 〈◊〉 the Papists have a subtle shift in this behalf: for they say that God chaze such unto salvation, as had not yet deserved it, but yet he 〈◊〉 such as he foresaw should deserve it. Thus confess they 〈…〉 ●eseruing at all went before election, either in order or in 〈…〉 but that God (as too whom all things are open) knew who 〈…〉 be worthy of it. After that manner do the Papists speak of it 〈◊〉 they deny not God's election. And soothly, to show that these 〈…〉 which nowadays cannot abide too have it spoken of, 〈…〉 devils incarnate, and maintain a more outrageous and 〈…〉 wickedness than the Papists do: we must note that the 〈…〉 God to have chosen and predestinated whom he thought 〈…〉 before the making of the world. They stand unto that: 〈…〉 thing these devils deny, and would have God's majesty utterly 〈…〉, by overthyowing his ordinance after that manner. The 〈…〉 leastwyze such of them as have walked uprightest, & I speak 〈◊〉 of the very Monks and Freers' which are called school divines) 〈…〉 yet further, that this election of Gods is free, and that he choze 〈…〉 man for any other respect, than for that it pleased himself: but 〈…〉 and by after, they mingle and turmoil all: for they say that when 〈…〉 choze whom he listed, he did it too make them deserve it. And 〈…〉 do they ground all their merits, insomuch as they 〈…〉 that men may win the kingdom of heaven by their own 〈…〉 They grant in deed that as touching election, it is a free gift: 〈…〉 always they return too their fantastical surmyze, that God 〈…〉 who should do good. But how should he foresee that which could not be? For we know that all Adam's offspring is corrupted, & that we have not the skill too think one good thought of doing well, and much less therefore are able too do well in deed. Although God should tarry for us a hundred thousand years, if we could continue so long in the world: yet is it certain that we should never come unto him, nor do any thing else than increase the mischief continually too our own condemnation. Too be short, the longer that men ●yue in the world, the deeper do they plunge themselves in their damnation. And therefore God could not foresee the thing, which was not in us, before he himself did put it into us. How then come we unto God? How obey we him? How have we a quiet mind that yieldeth itself according too his faith? All these things come of him. And so it followeth that he is fain too do all himself. Wherefore let us consider, that in saying that God chose us before the creation of the world, S. Paul presuppozeth the thing that is true: namely that God could not see any thing in us, save the evil that was there: for there was not one drop of goodness for him too find. So then, saying he hath chosen us, ye see it is a very manifest record of his free goodness. And for the same cause, 
Rom. 9 ● 11.  in the ninth too the Romans where he speaketh of the two twins jacob and Esawe, at such time as they were yet in their mother's womb, before they had done either good or evil, too the intent that all should come only of the caller, and not of the worker: it is said, that the elder should serve the younger. We see then how S. Paul declareth there more at large, the thing that he toucheth here briefly: that is too wit, that whereas God chose us before the creation of the world, therein he showeth sufficiently, that one man is not more worthy or excellent than another, that he had not respect too any deserving. Therefore seeing that the putting of difference between jacob and Esawe, was before they had done either good or evil: it came not of the works, but of the caller. Then must all praise be yielded unto God, and nothing at all be reserved too man. And so ye see yet once again what we have too mark here, when as S. Paul sayeth that we were chosen before the making of the world.  
He confirmeth the thing yet better in that he sayeth, that the same was done in jesus Christ. If we had been chosen in ourselves, it might be said, that God had found in us some secret virtue unknown too men. But seeing that he hath chosen us (that is too say, 〈◊〉 〈…〉 ourselves: what shall we reply too that? If I do a man 〈…〉 because I love him. And if the cause of my love be sought 〈…〉 be for that we be like of conditions, or else for some 〈…〉. But we must not imagine any lykelinesse in God, and 〈…〉 us expressly here: for S. Paul sayeth that we were 〈…〉 Christ. Had God then an eye unto us when he vouchsafed 〈…〉? Not: for than should he have utterly abhorred us. It is 〈…〉 in respect of our miseries he had pity and compassion upon 〈…〉 us: but that was because he had loved us already in our 〈…〉 Christ. Then must God needs have had his pattern 〈…〉 glass before him wherein too behold us, that is too say, he 〈…〉 have looked upon our Lord jesus Christ, before he could 〈…〉 us and call us. And so, too be short, after S. Paul hath 〈…〉 we could not bring any thing unto God, but that he 〈…〉 of his own free goodness, in choosing us before the creation of 〈…〉 he addeth yet a more certeiner proof: namely that he did 〈…〉 ●ord jesus Christ, who is as it were the true book of 〈…〉 Gods voutsafing to choose us, that is to wit, his voutsafing 〈…〉 it before all everlastingness, was as it were a registering of us 〈…〉 of Record. And the holy scripture calleth God's election 〈…〉 of Life. As I said afore, jesus Christ serveth for a register: 〈…〉 whom we be engraved, and in whom God acknowledgeth 〈…〉 children. Seeing then that God had an eye unto us in the 〈…〉 of jesus Christ: it followeth that he findeth not any thing in 〈…〉 we might lay before him, too 'cause him too elect us. This 〈…〉 is the thing that we have too remember further.  
〈…〉 afterward, that it is too the end we should be pure 〈…〉 before God, namely in love. This word Love 〈…〉 referred unto God: as if it were said, that we shall find 〈…〉 reason why God vouchsafed too take us for his children, but 〈…〉 own free love. Or else (as it is very like) S. Paul 〈…〉 what the true soundness and perfection of the faithful is: 〈…〉 too walk in all righteousness before God. We cannot say 〈…〉 the whole as now, but it shall suffice too tell briefly whereunto 〈…〉 had an eye. For he showeth here that although God's 〈…〉 free, and do beat down and put away all the worthiness, 〈…〉, and virtues of men: yet notwithstanding it serveth not to 〈…〉 leave too do evil and too lead a disordered life, or too run at rovers, but rather too withdraw us from the evil wherein we were plunged. For naturally we can do nothing e●se but provoke God's wrath, wickedness will always reign in us, & we be held down under the bonds and tyranny of Satan. God therefore must be fain too work, & too change us: for all goodness cometh of his election, sayeth S. Paul. Ye see then that the thing whereunto he meant too bring the faithful, was to make them know, that like as God chose them of his own free goodness: so he giveth them not leave too yield themselves to naughtiness, but intendeth too keep and preserve them vndest●ed too himself. For Gods chozing of us and his calling of us therewithal unto holiness, are things matched insuperably together: 
● Thess. 4. a. 7.  accordingly also as S. Paul sayeth in another text, that we be not called to vncle●enesse & filthiness, but to be dedicated too God in all godliness and holiness. Now forasmuch as we cannot lay forth the whole at this time, let us look too make our profit of this Lesson. And seeing we be now about too prepare ourselves to the receiving of our Lord jesus Christ's supper, which is a pawn unto us as well of our election as of the hope of our salvation, and of all the spiritual benefits that come forth of this wellspring and fountain of God's free goodness: let us consider that there he uttereth his riches unto us, not too the end that we should abuse them, but rather of purpose too be glorified for them at our hands, not only with our mouths, but also with our whole lives. And forasmuchas we hold all things of him: let us also learn too be his, and too give over ourselves too the obeying of him, that he may enjoy us quietly. And let us always shoot at this mark, namely too get a sure warrant that he taketh and avoweth us for his children, by bearing his marks, & by showing in berry deed that we be rightly governed by his holy spirit, in calling upon him as our father. Thus ye see in effect what we have too mark in this text till the residue may follow.  
Now let us fall down before the majesty of our good God with acknowledgement of our faults, praying him too make us feel them in such wise, as we may continually profit in his fear, and be strengthened more and more in the same: & in the mean while so to bear with our weakness, as we may always enjoy his grace, even till he have set us in possession of all things, at such time as he shall have done away our sins, and blotted them quite out for our Lord jesus Christ's ●ake. And salet us all say, Almighty God heavenly father. etc.   

¶ The third Sermon upon the first Chapter.  
〈…〉 hath choozen us in Christ, before the foundation of the 〈…〉: too the end we should be holy and unblamable 〈…〉 him, in love.  
〈…〉 hath predestinated us too adopt us too himself by 〈…〉 Christ, according too the good pleasure of his will.  
〈…〉 the praise of the glory of his grace, wherethrough he 〈…〉 accepted us in his well-beloved.  
I Begun too show you this morning that it is not lawful for us too take liberty too looseness, under colour that God hath chosen us before the making of the world: as though it were meet for us too give over ourselves too all naughtiness, because we cannot perish, seeing that God hath taken us for his children. 
Math. 16. a. 6.  For we must not put the things a sunder which he hath 〈…〉 together. Seeing then that he hath chosen us too be holy, 〈…〉 in pureness of life: our election must be as a root that 〈…〉 good fruits. For so long as God lets us alone in our own 〈…〉 we can do nothing but all manner of naughtiness, because 〈…〉 so great corruption and frowardness in ma●●es nature, that 〈…〉 they think or do, is contrary too God's righteousness. 〈…〉 there is none other shift but too be changed by God. And 〈…〉 cometh this change, but only of the grace that we spoke 〈…〉 for that he did elect and choose us for his children, before 〈…〉 borne into the world? Herewithal we have too mark 〈…〉, that God letteth his choozen ones go for a time, so as they 〈…〉 too be strayed away & utterly lost, & yet bringeth them home 〈…〉 too his flock when it pleaseth him. And that serveth too 〈…〉 the more, and too make his goodness and mercy so much the 〈…〉 known too the whole world. If God should make all his 〈…〉 too walk in perfectness of conversation even from their 〈…〉: it should not be so well discerned, that the same 〈…〉 of the grace of his holy spirit. But when wretched folk that lived loosely, and were given too all naughtiness for a time, are quite changed: that cannot come too pass without Gods working & putting too of his hand. Thus ye see that the cause why God delayeth the calling of those whom he had chosen, is (say I) too touch them too the quick by his holy spirit, that he may make them too walk in his obedience. For when we see them reformed upon the sudden, and beyond the common expectation and opinion of men: therein we perceive that God hath uttered his power in them, as I said afore. And again on the other part, every of us is convicted by experience, that we be beholden too God for all the good that is in us. For when we be naturally inclined too any vice, and afterward the same is corrected: we perceive well that God hath looked mercifully upon us. Ye perceive then that we have so much the more cause too humble us, seeing we were in the way of perdition, till he had drawn us out of it. And it standeth us in hand too mark that well: For there are some fantastical heads, which imagine that God doth so guide his chozen ones by his holy spirit, that they be sanctified aforehand, even from the time that they be borne into the world, as soon as they come out of their mother's womb: but the contrary appeareth. And in good sooth we see how S. Paul in another text speaking too the faithful, 
Rom. 1. d. 29.  sayeth, some of you were plunged in covetousness, some were given too cruelty, some were scorners, some were whoremongers and looee livers, and othersome were gluttons and drunkards: and too be short, ye were full of all uncleanness: but God having changed you, and made you clean from such filthiness and infection, hath dedicated you too himself. Again he sayeth too the Romans, you ●ught too be ashamed of the life which you led before he drew you too himself. So then, whereas it is said in this text, that God chose his servants to make them walk in holiness of life: it is not meant that he is bound too govern them with his holy spirit even from their childhood forth. For (as I have said already) experience showeth that he letteth them run astray, till convenient time be come for too call them. But yet must we always bear in mind, that Gods choosing of us, was too the end too call us too holiness of life. For if he should let us alone still as wretched castaways: surely we could do nothing but all manner of naughtiness, according too the corruption that is in us. The good then proceedeth of his free bestowed mercy, which he hath used already towards us before we were borne, yea 〈…〉 the world was made. Thus ye see in effect what we have 〈…〉 this strain. And so the blasphemies of such as would 〈…〉 praise are repressed, which make a jar, and as it were 〈…〉 Gods free election, and endeavour of doing well. 〈…〉, Hath God chosen us? Then let every of us do what 〈…〉 we cannot petishe. And what should we pass of 〈…〉 good or evil, saying that our salvation is grounded upon 〈…〉 grace, and not upon any virtue. The answer 〈…〉 easy: namely that if God's election were not, look 〈…〉 thoughts and appetites there are in us, so many 〈…〉 should there be against all ryg●●uousnesse: for we tend all 〈…〉 evil, and we be not only inclined too it, but we be as it 〈…〉 hot with it, and we run too it with frentik 〈…〉 cause the devil possesseth all such as are not reformed by 〈…〉 spirit. And so we must needs conclude, that our giving 〈…〉 too do good, is for that God guideth and leadeth us 〈…〉 his holy spirit, and all because of his election. 〈…〉 erewhile) we must not separate the things that God 〈…〉 together. For we be not chosen too take leave too do 〈…〉 list, but too show by our deeds that God hath adopted us 〈…〉 children, and taken us into his keeping, too the intent too 〈…〉 by his holy spirit, and too knit us too himself in all 〈…〉 righteousness.  
〈…〉 let us mark also, that although God have reformed us, 〈…〉 in the good way, and made us too feel that he hath 〈…〉 us already, to subdue us to his word and to make us serve 〈…〉 in all things: yet doth it not therefore follow, that we be 〈…〉 at the first day, not nor yet in all our whole lifetime. 〈…〉 says not that God bringeth his chosen and faithful ones 〈…〉 point of perfection, 〈◊〉 he says that he draweth them 〈…〉 And so are we but in the way thitherward even until our 〈…〉 Therefore as long as we live in this world, let us learn too 〈…〉 go forward more and more, assuring ourselves that there is 〈…〉 somewhat amiss in us. For they that imagine any 〈…〉 are as good as bewitched with hypocrisy and pride, or 〈…〉 no feeling nor fear of God in them, but mock him 〈…〉 face. For he that examineth himself, shall always find 〈…〉 of vices, as he shallbe ashamed of them, if he consider them well. They then which say that we can come too any perfection while we devil in this mortal body, do well show that either they be utterly blinded with devilish pride, or else that they be 〈…〉 folk void of all religion and godliness. As for our part, 〈◊〉 us mark (as I touched afore) that God hath chosen us too the 〈◊〉 we▪ should be blameless: Howbeit, that we be not able too be so, 
Rom. 7. d. 24.  till we be quite r●d of all our infirmities, and departed 〈◊〉 of this prison of sin, wherein we be held fast as now. And therefore when we feel any vices in us, let us fight manfully against them, and not be out of heart, as though we were not Gods children, because we be not yet faultless before him, but that our sins are always before our eyes, which make us guilty. Although then that we find never so many miseries in ourselves too thrust us out of the way▪ Yet let us go on still, assuring ourselves that as long as we live here beneath upon the earth, our way is never at an end, but we 〈◊〉 always go still forward, and we can never come too our resting place. Lo how the faithful aught too hearten and strengthen themselves, although they be not perfect. And let the same also cause 〈◊〉 too gro●e and sigh under the burden which we be driven too feel. For the perfection of the faithful and of God's children, is too acknowledge their own weakness, and too pray God not only too amend all their misdoings, but also too bear with them of his infinite goodness, and not too call them too accounted with extremity and rigour. Ye see then that the thing whereunto we must resort for succour, is God's mercy, whereby he covereth and burieth all our sins, because we have not yet attained too the mark whereunto he calleth us, that is too wit, too a holy and faultless life. But howsoever the world go with us, let us go forward still, and take good heed that 〈◊〉 step not out of the right way.  
If the word Love be referred too men, than S. Paul meant too betoken the true right●●●●ousnesse of Christians, that is too wit, to deal faithfully and uprightly. For we know that the hypocrites would content God with ceremonies and Gewgaws, as men term them: and in the mean while some of them shallbe given too catching and snatching: some shallbe full of envy, malice, cruelty and treason: some 〈◊〉 drunkard●, and othersome shallbe whoremongers and loose 〈…〉 themselves the bridle too all naughtiness. And yet for all 〈…〉 all is safe, if they may make a few moppes & mows, 〈…〉 some countenance of holiness by using a few 〈…〉 Paul too cut of all such stuff, sayeth that we must walk in 〈…〉 is the bond of perfection and the fulfilling of the Law) if 〈…〉 too have our life allowed of God. And so ye see what we 〈…〉 mark upon that strain.  
〈…〉 let us mark, that in this place S. Paul exhorteth 〈…〉 acknowledge ourselves beholden to God for all the virtue and 〈…〉 that is in us. As for example, if we have any good zeal, if 〈…〉 against our own vices, or if we walk in the obedience of 〈…〉 whence cometh it? Even of this wellspring, that he purposed 〈…〉 is to wit, that he chose us aforehand. Then let us consider, 〈…〉 praise thereof is dew unto him, and let us not defraud him of 〈…〉. For although we lived as perfectly as Angels: yet if we 〈…〉 fond as too think that the same cometh of our own free 〈…〉 self-moving: we miss the chief point of all. For whereto 〈…〉 our good works, but to glorify God withal? And if we take 〈…〉 spring of ourselves, we see they be marred by so doing, 〈…〉 turned into vices, so as they be naught else than stark 〈…〉 Ye see then that the thing whereat S. Paul aimed in this 〈…〉 too bring us always back too God's free election, that we 〈…〉 know how all goodness dependeth thereupon.  
〈…〉 addeth immediately that we be predestinated in adoption in 〈…〉 through jesus Christ, according too the good pleasure of 〈…〉 william. Whereas he saith that God hath predestinated us in 〈…〉: it is too show that if we be God's children, it is not 〈…〉 nature, but through his only grace. Now, this only grace 〈…〉 respect of any thing that God foresaw in us (as I touched 〈…〉:) but because he had erst marked us out and 〈…〉 too such adoption, yea even in such wise as the cause thereof is 〈…〉 be sought elsewhere than in himself. And that is the cause why 〈…〉 addeth immediately, that he did it in himself, and according 〈…〉 the good pleasure of his own will. Also he repeateth the same 〈…〉 that I declared this forenoon, namely that all was done in 〈…〉 Christ. Ye see therefore that the thing which we have too mark 〈…〉 sentence, is, that none other cause maketh us Gods children, 〈…〉 only his choosing of us in himself. For we have no such 〈…〉 by birth or inheritance, nother cometh it of flesh and blood, 〈…〉 said in the first chapter of S. john: insomuch that all that ever can be sought in our our own selves, is utterly excluded and abolished. And that is too show us, that if men be let alone in their former plight, they have no intercommoning at all with God, but are utterly cut off from his kingdom. 
Gen. 1. c. 26.  True it is that our first father Adam was created after the image of God, and that he was excellent in his first state: but after the coming in of sin, we were all utterly forlorn. Insomuch that even Adam had not any stay of himself, and his free will that was given him, served him too none other purpose, but too make him the more unexcusable: For he fell wilfully and through his ow●e malice. But hereby we see what manner of constancy he had in him, sith he was no sooner made, but he by & by fell & drew us down into his fall with him. 
●ph. 2. ●. 3.  Then as now we be all of us borne the children of wrath, and are cursed of God.  
And so, as long as we abide in our former state and plight, there is nothing but endless death in us. Therefore God must be fain too call us home to him. For are we able too purchase such prerogative? Where is the gold or silver too buy it withal? W●ere are the virtues wherewith to recompense God for so great and excellent a privilege? 
john. 1. ●. 23.  Too be short (as is said already upon this sentence) it cometh nother of flesh nor of blood, that is too say, it cometh not of any thing that we can find in this world: but alonely of God's adoption. For the word which S. Paul useth, betokeneth an appointing of children: like as when a man adopteth a child, he chooseth him too be his heir, and all the goods that he hath afterward, do pass under that title. Even so are we heirs of the heavenly life, because God hath adopted and chosen us for his children. Yea, but S. Paul is not contented too have magnified God's grace so far forth: but he saith moreover, that God had also predestinated us, and appointed the thing aforehand. We see the● that S. Paul g●t●ereth together all the things that may beat down the fond imaginations, which we might conceive of bringing aught unto God, or of advancing ourselves towards him, too make ourselves acceptable unto him. Therefore all such things mu●t be laid awater, so as God's only grace may be acknowledged in that behalf. And that also is the cause why he repeateth, through jesus Christ. Then if it be demanded why and how we be predestinated of God too be his children: it is because he vouchsafed too look upon us in Christ: for (as I have said afore) he is as it were the register, wherein we 〈…〉 too attain too the heritage of life and salvation. For 〈…〉 pity our miseries: yet should we always be hateful in his 〈…〉 jesus Christ came not before him, because that all of us 〈…〉 descended of Adam, are all of one mould and making, and 〈…〉 none better than other among us. Now then the one sort 〈…〉: and why is that, but because God looking upon them 〈…〉 doth mislike them? But he chooseth us in our Lord 〈…〉 Christ, and looketh upon us there as in a glass that he liketh 〈…〉. And so ye see whereof the difference proceedeth. 〈…〉 the thing yet better, he sayeth that Gods choosing of us 〈…〉 himself. True it is that God doth all good of himself. But 〈…〉 S. Paul meant too set out the thing which is not seen in all the 〈…〉 works of God: that is to wit, that none other cause moved 〈…〉 choose us, than his own william. S. Paul therefore taketh 〈…〉 all respects, when he sayeth that God chose us in himself. If he 〈…〉 any desert or worthiness, if he had found any disposition 〈…〉 if he had found any goodness or virtue, or (too be 〈…〉 had found any one drop of aught that he might like and 〈…〉 he had not chosen us in himself, but we ourselves should 〈…〉 some partnership with him. Seeing then that S. Paul 〈…〉 all things in God's purpose which belong too our salvation, 〈…〉 that our election also is shut up there: it is all one as if he 〈…〉 say, that men do foully overshoot themselves, when they take 〈…〉 them too be any thing worth, or too have been furtherers or 〈…〉 of themselves too the receiving of such grace. Therefore 〈…〉 be carried up aloft, if we will know whereupon our 〈…〉 grounded, and what is the very original wellspring and the 〈…〉 only cause of the same. And so ye see what is meant by this 〈◊〉, that God did it in himself.  
●ut S. Paul addeth yet further, according too the good pleasure 〈…〉 own william. If he had set down no more but only the word 〈…〉, it had been enough: accordingly as we have seen heretofore, & 〈◊〉 declared upon Sunday last, that S. Paul was chosen 〈…〉 too the will of God. And why so? Because he was nother fit 〈…〉 to have such a prerogative, but that it pleased god to choze 〈…〉. S. Paul therefore braggeth not that he had gotten the 〈…〉 but with all mildness acknowledgeth it too be the free gift of 〈…〉. Thus ye see what the word Will betokeneth, and that not in any one place only, but throughout all the whole holy scripture. Therefore whensoever Gods will is mentioned, it is to show that men cannot bring aught of their own. Nevertheless S. Paul setteth down here a word of overplus, and sayeth, according too the good pleasure. As if he had said, truly seeing that Gods will is the cause of our salvation, we should not fleet too and fro, and seek other reasons & means thereof: Howbeit forasmuch as men are so unthankful and malicious, that they would always darken God's glory: & so puffed up with fond overweening, that they continually challenge more too themselves, than belongeth unto them: therefore if they be not sufficiently persuaded of God's will, let them understand that it cometh of the good pleasure of his will: that is too say, of a free inclined will which dependeth not upon any other thing (than itself,) nor hath any respect one way or other, but vou●safeth too choose us freely, because it liketh & lifteth so too d●o. Now than we see that such as search out the cause why God hath chosen us, would (if it lay in them) overthrow his everlasting ordinance: for the one is unseparable from the other. If God have chosen us as it is showed us here: then can nothing hung upon our deserts, nor upon aught that we might have too come, but God wrought it according too his own free inclined will, and found not any other reason (to move him thereto) than his own good pleasure. If any men think this to be strange gear, it is because they would be haylefellow with God. And herein appeareth their devilish malapertness, that they cannot suffer God to rain freely, as the thing that he liketh might be received as good, just, & rightful, without gainsaying. But let such folk bark like dogs as much as they list, yet is this sentence definitive unable too be repealed, which the holy Ghost hath uttered here by the mouth of S. Paul: namely that it is not for us to search any further cause of our election, than the good pleasure of God: that is to say, than his own free inclined will, whereby he hath chozen us, though we were not worthy in none other respect than for that he listed too say, so it pleaseth me. And so ye see in effect what we have too gather upon those words of S. Paul's.  
Now he sayeth immediately, that it is too the praise of the glory of his grace. Hear he showeth the final cause that God looked at in crazing of us: namely that his grace might be praised by it, and that not after a common and ordinary manner, but with a certain glory: for he hath coupled those two things together, to the intent we should 〈…〉 when we see how God hath drawn us out of the bottom 〈…〉 open us the gate of his kingdom, and too call us too the 〈…〉 salvation. Hear we see yet again the thing that I treated 〈…〉: namely that all such as would put away God's 〈…〉, or are loath too here it spoken of, do therein show 〈…〉 be mortal enemies of God's praise. Too their seeming 〈…〉 & vanisheth away. Yea, but who is the competent judge 〈…〉 they themselves wyzer than God, who hath spoken the 〈…〉 too that which they allege? O (say they) that were the 〈…〉 to open the mouths of many men to blaspheme God. 〈…〉 the wicked, it is certain that they will always found whereat to 〈…〉 they cannot be letted so too do. 
Rom. 3. a. 4.  But yet for all that God shall 〈…〉 wherewith to justify himself, 
Psal. 51. a. 6.  and all they that do so spite 〈…〉 his righteousness, shall be confounded. Howsoever the case 〈◊〉, it is not without cause said here, that God is then duly glorified▪ 〈◊〉 his praise maintained, when we acknowledge that he hath 〈…〉 whom he listed, & that there is none other cause of 〈…〉 between man and man (than only his will:) so that they whom 〈…〉 do perish, because they be worthy of it, and they 〈…〉 calleth too salvation must not seek the cause thereof, elsewhere 〈…〉 the said free bestowed adoption.  
〈…〉 by those two words, S. Paul meant also too stir 〈…〉 a greater and ferventer earnestness of praising God. For it 〈…〉 ●nough for us too confess coldly, that our salvation springeth of 〈…〉 good will: but we must be as it were inflamed too 〈…〉 selves wholly too his praise, as if we were wholly wedded to 〈…〉 as S. Peter showeth, 
1. Pet. 2. b. 7.  that forasmuch as we be drawn 〈◊〉 darkness of death, it is good reason that we should be 〈…〉 the unutterable praises of God. 
Psal. 107.  And hereby he doth us too 〈…〉, that when the faithful have strained themselves too the 〈…〉, 
Luke. 17. b. 10.  too discharge themselves in praising God's goodness: yet 〈…〉 never compass it, because it is a thing incomprehensible. 〈…〉 well therefore what we have too bear in mind. And so, upon 〈…〉 or grace whereof he speaketh, it behoveth us too gather 〈…〉, shall never yield God his due glory, till they be utterly 〈…〉, so as there remaineth not any thing at all in them for too glory 〈…〉 us put the ca●e that God's election were never thought of: 〈…〉 he therefore cease too be praised? Not: but he should have some piece of his praise still. For if men should say no more but that God causeth his daysun too shine upon them, 
Math. 5. g. 45.  that were a cause too praise him. And when we open our eyes too look upward and downwarsd upon the wonderful works that he showeth us, the same is a large provocation too exercise us in his praise all our life long. Moreover, when his Gospel is preached unto us, there also we have whereof too praise him, though no mention at all be made of his election: I say there is enough as in respect of us, but then should he be rob of his chief praise, and we should yield him but a piece of that which is dew to him. And why so? For the faithful should think that they have faith of their own self-moving and free inclined william. I told you this morning, that faith is a fruit of election. For there is none other odds between us and the unbelievers, but that God reached us his hand, and drew us too him by a secret mean, at such time as we turned our backs upon him, and were strangers to him. 
Rom. 5. b. 10.  Too be short, it is not for nought that S. Paul sayeth here, that God's praise shall never be glorified as it aught too be, till we acknowledge his election too be the cause of all the benefits which he bestoweth upon us, and that if he of his infinite mer●y adopted us not of set purpose from everlasting, we should have a piece of the praise too ourselves which is dew unto him. And so should God be diminished and abridged of so much of his right. Too be short, we see well enough how it is said here, that men must be utterly abased, too the end that God may have his right, and no man be made copartner with him, but all men confess that he is both the beginner and the accomplisher of our salvation.  
Also we must mark well how S. Paul addeth, that of his own grace he hath accepted us in his well-beloved. By this he uttereth yet much better, why our salvation is grounded upon God's mere election and free bestowed goodness. For men will never give over their foolish overweening, if they be not so vanquished as they have not one word more too reply. S. Paul therefore too bring us too such reason, telleth us that we be damned & lost in ourselves. Now when such a thunder bolt lighteth upon our heads, it is not for us too stand checking any more. Then if men will be so foolish as still too hunt about with wyndlasses too have somewhat always belonging and reserved too themselves besides the only grace of God: there needeth no more but this saying too turn them from it, namely that 〈…〉 not in God's favour, till we were in jesus Christ, because 〈…〉 damned and accursed in our own selves. This matter 〈…〉 declared already, if we were not ouer●●owe in 〈…〉 thing that is so needful, and which aught too be so clear 〈…〉 And in good sooth, even experience aught too teach us in 〈…〉. And surely if hypocrisy blinded us not too much, 〈…〉 well perceive that there is nothing but wickedness 〈…〉 Gods wrath would strike us in such fear, that we should 〈…〉 wits end with it. But God must be fain too compel us 〈…〉 by strong hand, or else we cannot find in our hearts too 〈…〉 all praise unto him. Therefore let us mark well what is 〈…〉 this speech, where it is said that we were taken too favour 〈…〉 Christ, 
Math. 17. a. 5.  because he is the well-beloved. And why is jesus 〈…〉 Gods well-beloved, according as he is termed in the xvii. 〈…〉, and in other places, and also is showed too be so in the 〈…〉? 
Esai. 43. a. 4.  Thereby it is showed us, that God doth justly hate 〈…〉 us, so long as we abide in our own natural plight. For 〈…〉 were not peculiar too jesus Christ, then was it said in 〈…〉 is my well-beloved son in whom I am well pleased. 
Luke. 3. f. 22.  But 〈…〉 too jesus Christ, then can none other creature claim 〈…〉 that although. God love his Angels, yet can they not be 〈◊〉 beloved of him, but by the means of jesus Christ. And as 〈…〉 is a far other respect. For (as I have said already) we 〈◊〉, and jesus Christ is the mediator or spokesman too set 〈…〉 at one with God, insomuch that there should be no 〈…〉 constancy in them, 
Coloss. 1. c. 20.  if they were not upheld by him. And 〈…〉 their righteousness should not be perfect, but that they 〈…〉 and chosen in him. Let that serve for one point.  
〈◊〉 for us, seeing we be estranged from God through sin: he 〈…〉 take us as his enemies, and be an adversary too us. 〈…〉 therefore is the only well-beloved among men: and as for 〈…〉 of us, God utterly mis●yketh and disclaimeth us, yea even 〈…〉, 
G●n. 6. b. 7.  that he sayeth he repenteth him that he made man. Which 〈…〉 of his importeth that we be not worthy too be of the 〈…〉 Ass', Dogs, and other beasts. For they continued still God's 〈◊〉 in the same plight that he made them: but we be so lewd 〈…〉, that we deserve too be razed out, and too have our 〈…〉 cursed and hateful before God. Now let us go brag and boast and seek arms too ennoble ourselves: for we see how the holy Ghost disgradeth all such as think themselves too be aught worth. Wherefore let us consider that if we be enemies unto God, we be in worser taking than if we had never been created.  
hereupon S. Paul telleth us, that God hath accepted us in his well-beloved. Seeing then that our Lord jesus Christ is received of God his father too be the beloved, not only in his own person, but also in respect of the love that is extended too all the members of his body: by that means we be called home again, and God embraceth us for his children, whereas erst we were his enemies and utterly hated of him. But howsoever the world go, we must always come back too the election that we have spoken of before. For the grace that is communicated to us by our Lord jesus Christ, doth issue likewise out of the same spring. thereupon going forward with the matter that I have touched already, he showeth us how great need we have too be well-beloved in jesus Christ. For if it were not proved too our faces, we would never grant (I mean unfeignedly) that we be beholden too God for all things. For we be always labouring too advance ourselves some way or other, and every of us seeketh how he may reserve somewhat too himself, though it be but the maintenance of a pings point. But contrariwyze S. Paul telleth us, that God must be fain too love us out of ourselves, and that if he like well of us, it must not be in respect of our own selves. And why? For we be prisoners and bondslaves of sin, we be held down under the yoke and tyranny of Satan, and finally we be shut up in the bondage of death, till we be ransomed by our Lord jesus Christ. Now then we see that the sum of this lesson is, that men are admonished too departed out of themselves, and too seek their salvation in Gods only goodness, even by holding the mean that is showed us here, which is too resort too our Lord jesus Christ. For there are two evil extremities whereof we must beware. 
Math. 8. ●. 8.  The one is, that in coming too our Lord jesus Christ, we must not imagine that there is any worthiness in us, why he should make us partakers of his benefits. And how may that vice be corrected? Even by being led too God's free election. For the very cause why men presume so much upon their own free will, and the very ground also whereon they build the opinion which they have conceived of their own deserts and worthiness, is that they know not how they be nothing in any other respect, than for that God hath accepted them of his own mere free goodness, because he had chosen them already in his own everlasting purpose. Therefore we cannot by any means father the beginning of our salvation upon God, except we confess that which is showed us here, namely that we were utterly damned and accursed at such time as he adopted us, & that the very original cause of his adopting of us, is for that he had predestinated us before hand, yea, even before the making of the world. Mark that for one point. The other evil extremity whereof we must likewyze beware, is speculation. Many fantastical folk will say, As for me I shall never know whether God hath chosen me or not, and therefore I must be fain too abide still in my destruction. Yea, but that is for want of coming too jesus Christ. How know we that God hath chosen us before the making of the world? By believing in jesus Christ. I said heretofore that faith sprinketh of election, and is the fruit of it, which showeth that the root is hidden within. He than that believeth, is thereby assured that God hath wrought in him: and faith is as it were the copy or counterpane which God delivereth us of the original register of our adoption. God hath his everlasting purpose or determination, and that he keepeth always too himself as a chief precedent or original record, whereof he giveth us a copy by faith. I speak here after the manner of men, for we know that God useth nother paper nor parchment too ingroce us in: and I have told you already, that too speak properly, the register wherein we be enrolled, is our Lord jesus Christ. Nevertheless God reserveth too himself the knowledge of our election, as a Prince would do an original Precedent, Register, or Record: but yet he giveth us copies or counterpanes of it, authentical enough, in that he imprinteth it in our hearts by his holy spirit, that we be his children. Ye see then that the faith which we have in our Lord jesus Christ, is enough too warrant us our election: and therefore what seek we more? I told you even now that jesus Christ is the looking glass wherein God beholdeth us, when it is his will to like well of us. Likewise also on our side he is the glass whereupon we must cast our eyes and looks, when we mind too come too the knowledge of our election. 
john. 1. b. 12.  For whosoever believeth in jesus Christ, 
1. john. 5. c. 15.  is God's child, and consequently his heir, as I have declared before. Then doth it follow, that if we have faith, we be also adopted. For wherefore doth God give us faith? Even because he chose us before the creation of the world. This therefore is an infastible order, that inasmuch as the faithful receive God's grace and embrace his mercy, holding jesus Christ for their head, too the intent too obtain salvation by his means: they know assuredly that God hath adopted them. True it is that election is of itself secret: it is so deep & hidden a determination, as it beh●ueth us to honour it. Yet notwithstanding God showeth it too us so farforth as is requisite, and as he knoweth it too be for our benefit and welfare: and that doth he when he inlyghteneth us with the belief of his Gospel. Thus ye see why that after S. Paul had spoken of God's everlasting election, he setteth forth jesus Christ, as the party too whom we must resort, too be assured that God loveth us and avoweth us for his children, and consequently that he had adopted us before we knew him, yea and before the world was made.  
Moreover we have to gather upon this sentence that the doctrine of predestination serveth not too carry us away into wandering speculations: but to beat down all pride in us, & the fond opinion which we conceive always of our own worthiness and deservings: and too show that God hath such free power, privilege, and sovereign dominion over us, that he may refuse whom he listeth, and choose whom he listeth: and that by that means we be led too glorify him, and therewith too acknowledge that his choosing of us is in jesus Christ, too the end we should be held fast under the faith of his Gospel. For if we be his members and take him for our head, according too the covenant and holy union that is betwixt him & us, which can never be broken so long as we believe his Gospel: we must repair too him too be made sure of our salvation, because we see and feel by experience, that God had adopted and chosen us, and that he presently calleth us, & telleth us that the assurance which he hath given us and daily giveth us by his Gospel, namely that he will be our father, & specially his engraving of it in our hearts by his holy spirit, is no deceitful thing. For the Gospel may well be preached too all men, yea even too the castaways: but yet for all that God is not so gracious to them, as too touch them too the quick. Therefore when we have God's adoption engraven in our hearts, than (as shallbe declared further hereafter) we have a good and undeceivable gage, that God will guide us unto the end, and that sith he hath begun too lead us into the way of salvation, he will bring us too the perfection whereunto he calleth us, verily because that without him we could not continue so much as one day.  
But now let us fall down before the majesty of our good God, with acknowledgement of our faults, praying him too make us perceive them more and more, that being utterly ashamed of them, we may hate our vices, and all our whole life, with the naughtiness and frowardness thereof, & resort to him who alonely is able to remedy the same, & not serve one way or other from him, as he communicateth himself too us in our Lord jesus Christ: but keep on right forth too him, acknowledging that as we be chosen in him, so also we be maintained and preserved for his sake, and that he will utter his power more and more in us, until we have finished our race, and be come to the heavenly heritage, whereunto we be going: beseeching him that although we be yet far from it, yet he will vouchsafe too give us a steady and invincible strength to hold out continually, till we have fully renounced the world, & being quite consumed in ourselves, be so renewed in the image of God, as the same may shine perfectly in us, until we be made partakers of the glorious immortality, which he hath bought dearly for us. That it may please him too grant this grace, not only to us, but also too all people and nations. etc.   

¶ The fourth Sermon upon the first Chapter.  
God hath accepted us in his well-beloved.  
7. By whose blood we have redemption, that is too wit, forgiveness of sins, according too the richesse of his grace.  
8. Whereof he hath shedded out abundance upon us in all wisdom and understanding,  
9 By making us too know the secret of his will, (according too his good pleasure which he purpozed in himself.  
10. Too the intent too deal it forth when the time were full come,) that is too wit, too gather all things together by Christ, as well the things in heaven, as the things on earth, in the self-same.  
I Have declared already that we cannot be beloved of God, but by the means of his only son. For if the Angels of heaven be not worthy too be taken for God's children, but by the means of a head and mediator: what shall become of us that cease not too provoke God's wrath daily by our wicked doings, as folk that do in deed fight against him? God then must be fain too look upon us in the person of his only son, or else he must needs hate us and abhor us. 
●sai. 59 ●. 2.  Too be short, our sins do set God and us so far at odds, that we cannot so soon come towards him, but by and by we feel his majesty utterly against us, and as it were armed too put us too utter confusion. But now remaineth too see, how God receiveth us into his favour by means of our Lord jesus Christ. That is the thing which Saint Paul meaneth in adding, that in him we have redemption through his blood, that is too wit, forgiveness of our sins, according too the riches of God's grace Hear we be first of all done too understand, that the enmity which God beareth us, is not in respect of our nature, but in respect of our corruption. I say, it is not in respect of nature: for as in respect that God hath created us, it is certain that he cannot hate us. But inasmuch as mankind is utterly marred and given over too all naughtiness, God must needs be as a mortal enemy to us, and as an adversary against us, till the remembrance of our sins be buried out of his sight. For we be subject too everlasting death, till we be restored again: by reason whereof, God being the fountain of all justice and righteousness, doth utterly hate and abhor the evil that he seeth in us. Therefore until such time as our sins be blotted out, it is unpossible for us too hope that God should either favour or love us. But let us mark here how S. Paul useth two words, too express how we be reconciled too God: First, he setteth down the ransom or Redemption, which is all 〈◊〉: and afterward the forgiveness of sins. How cometh it ●●en too pass that God's wrath is pacified, that we be made at one ●ith him, yea and that he accepteth and avoweth us for his children? ●t is by the pardoning of our ●umes, sayeth S. Paul. And furthermore, because redemption is requisite thereunto: he matcheth that ●ith it also. True it is, that as in respect of us, God wipeth away our ●●mes of his own free goodness, and showeth himself altogether bountiful of himself, without respect of any recompense for it at our ●●ndes. And in good sooth what man were able too make amends 〈◊〉 the lest fault he hath committed? Then if every of us should employ his whole life in making satisfaction for any one fault alone, and 〈◊〉 that means seek too win favour at God's hand: it is certain ●●at the same doth far surmount all our abilities. And therefore God ●ust be fain too receive us too mercy, without looking for any recompense or amends at our hands. But yet for all this, the atonement which is freely bestowed as in respect of us, did cost the son of God very dear. 
1. Pet. 1. d. 19  For he found none other payment, than the shedding ●f his own blood, insomuch that he made himself our borrow both in ody and soul, and answered for us before God's judgement, too get 〈◊〉 our discharge. Our Lord jesus Christ (say I) employed himself wholly both body and soul. For it had not been enough for him to have ●●ffered so cruel and slanderous a death in the sight of men: but it ●houed him also too abide such horrible anguish in himself, as i● God had been become a judge to him: for he came too that point, that 〈◊〉 sustained the person of all sinners too make full amends for them 〈◊〉. And so ye see why S. Paul hath matched those two words together in this strain.  
Therefore we have too mark first of all, that we can obtain no 〈◊〉 at God's hand, nor be received of him, till our sins be whipped 〈◊〉, and the remembrance of them clean put away. The reason ●hereof is (as I said afore) that God must needs hate sin wherever he seize it. So then, as long as he considereth us as sinners, he ●ust needs abhor us: for there is not any thing in ourselves, nor in 〈◊〉 own nature, but all manner of naughtiness & confusion. Then are 〈◊〉 enemies and adversaries unto him, till we come too the remedy that S. Paul showeth us here, which is, too have our sins forgiven. Hereby we see that no man can be loved of God for any worthiness that is in himself. For wherein lieth the love that God beareth us: I have told you already, that he must be fain too cast his eye upon out Lord jesus Christ, & not too look a whit at us. But yet therewithal it is declared further, that God doth never like well of us, till he have released us o●r debts, and adopted us too be his children, notwithstanding that we be worthy of death before him. Thus ye see that the assurance of our salvation (as is said in the song of zachary) is that God be merciful to us and forgive us our sins whereby we were become his enemies. 
●uke. 1. 77.  Howbeit, let us also bear in mind, that the clear release of our sins through Gods free goodness, is not done without the ransom that was paid by our Lord jesus Christ, 
1. Pet. 1. d. 18.  not in gold nor silver (as sayeth S. Peter in his first Epistle) but in such wise that he which was the unspotted Lamb, was fain too serve that turn his own self. Wherefore whensoever we intent too seek God's favour and mercy, let us fasten all our wits upon the death & passion of our Lord jesus Christ, that we may there find wherewith too appease God's wrath. And furthermore seeing that our sins are done away by such payment and satisfaction: let us understand that we cannot bring aught of our own, for the which we should be reconciled unto God. Wherein we see how the devil hath by his s●yghtes cut of all hope of salvation from the world, by bearing men in hand that they must every man ransom himself, and make his own atonement with God. And that is the very thing which men ●all good works, merits, and virtues in Papistry. For too what end tend all the inventions which they have forged? Why martyr they themselves after so many fashions, so as men never make an end day nor night, but are ever still making of new wyndlasses and courses: The mark that all these things ame at, is too pacify God. And so all the good works which are so counted in Papistry, are nothing else but means whereby too make amends for sin. Howbeit that is but a defacing of the ransom whereof S. Paul speaketh here. For there is (as ye would say) an inseparable bond between these two things, namely that God putteth our sins out of his remembrance, and drowneth them in the bottom of the sea: and moreover receiveth the payment that was offered him in the person of his only son. Therefore we cannot attain the one without the other. Wherforeif we intent too have God's favour, let us consider that we be his enemies till he have pardoned all our sins of his own free goodness: and yet notwithstanding, that our Lord jesus Christ must be fain too step in between him and us. For the sacrifice of his death serveth too purchase us an everlasting atonement, so as we must always flee thither for refuge. True it is that the whole life but of Lord jesus Christ is become our ransom▪ for the obedience which he yielded too God his father in this world, was too make amendss for Adam's offence, and for all the iniquities wherethrough we be run in arrearages. Howbeit S. Paul speaketh here purposely of his blood, because it behoveth us too resort too his death and passion, as too the sacrifice which is of power too blot out all our sins. And for that cause hath God represented in figures under the law, that men could not be reconciled unto him but only by that mean. Now it is true that jesus Christ did not only shed his blood, namely at his death: but also feel the fear and terror which aught too have lighted upon us. But S. Paul doth here under one apparel comprehend the whole after the ordinary manner of the holy scripture. Too be short, let us repose all our righteousness in Gods showing of himself merciful towards us of his own free goodness: and let us not presume too face him with any virtue of our own, thereby too bind him unto us: but let it suffice us that he receiveth us into his favour, freely without any desert of ours, only because the remembrance of our sins is buried out of his sight. And again, let us understand, that the same cannot be done but by the death and passion of our Lord jesus Christ, and that that is the thing whereupon we must wholly rest.  
hereupon S. Paul addeth, that all is done according too the richesse of God's grace. No● without cause doth he here magnify God's mercy which he uttereth in receiving us too favour. For we see on the one side how men do wilfully overshoot themselves through their foolish overweening: For most men have always imagined, that they might make their atonement with God by their own satisfactions, and I wot not what shifts besides. Seeing then that men are so far overseen in their own imaginations, S. Paul too exclude all such dealing, saith that we must be ravished in love with the richenesse of God's goodness. He could have said simply that God doth all according too his grace: but he setteh down here his great treasures, too the intent that men should not be so fond, as too bring as it were but a farthing, for the discharge of ten hundred thousand crowns. And truly when the Papists prattle of their satisfactions, they say not that they be able too do it thoroughly in all points: but they are of opinion that with the death and passion of our Lord jesus Christ, they also are able too bring somewhat of their own, and too do so much by patches and pieces, that God shallbe satisfied and contented. Thus ye see what a devilish opinion reigneth in papistry, for they will needs found masses, they will needs babble many prayers, they will needs gad on pilgrimage, they will needs keep this feast and that feast, they will needs perform I wots not what devotions, they will needs wear sack cloth next their skin: and all too help forth the death and passion of our Lord jesus Christ: as who should say, it were not sufficient enough of itself. But S. Paul telleth us that God's goodness as it is showed us in jesus Christ, is so great a treasure, that all other things must needs give over and be thrust under fo●te. And seeing that God useth so great bountifulness as we aught too be wholly ravished at it: is it not too outrageous a presumptuousness, when we will needs bring our own pelting trash, as though our going on pilgrimage, & our doing of some other devotions were of any value or estimation? Is it not all one, as though the blood of jesus Christ were not a sufficient price, I say a sufficient price and ransom for our salvation? Ye see then on the one side, how S. Paul meant here too cut of all occasions of the fond imaginations that men conceive in surmising themselves able too pacify God's wrath by their own satisfactions and payments: and on the other side how he purpozed too secure our feebleness. For although we be given too believe wondrous well of our own vertuosusnesse, and too bear ourselves in hand that God is greatly beholden unto us: yet notwithstanding, when it cometh too the calling upon God in good earnest, and too the putting of our trust in him: then if Satan egg us too despair, and that we be tossed with troubles and temptations: we be so dismayed, that all the promises of the holy scripture, and all that is said unto us of the death and passion of our Lord jesus Christ, cannot make us too have any hope. S. Paul therefore too remedy this vice of unbelief which is too deeply rooted in us, doth here set before us the great treasures of God's goodness, too the end that all the distrust which we can conceive, may be as it were swallowed up, seeing that God vouchsafeth too use so great bounteousness towards us.  
And hereupon he addeth, that he hath made the same grace too abound towards us in all wisdom and understanding. By these ●ords he doth us too wit by what means we come by the thing that he had specified afore. Behold, all our happiness and all our sovereign velfare consisteth in being at one with God, so as he may take us for h●s children, and it may be lawful for us too call upon him as our father with full liberty. But how shall we obtain that thing, from which we be so far wide? It is said, that although we be nought worth, ne nought can do: yet we shall find all things in jesus Christ which are wanting in ourselves, and that his death & passion will be a sufficient sacrifice, too put away the remembrance of all our misdeeds. Howbeit doth it follow therefore, that all men are partakers of this benefit which is purchased for us by our Lord jesus Christ? Not: for the unbelievers have nother part nor portion in it. Then is it a special privilege for those whom God gathereth too himself. 
Gal. 5. a. 4.  Also S. Paul showeth, that either we must have faith, or else Christ shall not boot us at all. Although then that Christ be generally the redeemer of the whole world, yet doth his death and passion advantage none but such as receive the thing that S. Paul showeth here. And so we see that when we once know the benefits that are brought us by Christ, and which he offereth us daily by his Gospel: we must also be knit unto him by faith. For the Turks, jews, and Papists, and all other like are cut of and estranged from Christ, & rot away in their own filth, because they presume to work wonders of themselves. For it is a common principle among the papists, jews, Turks, and all the Heathen men that ever were, that they must appease God's wrath. And how? By a great sort of means of their own devising, and of every man's imagining in his own brain. Such men therefore have no part in Christ. Wherefore if faith be the key that openeth us the door to enjoy the treasure whereof S. Paul spoke even now: then is that the next way too make us rich, so far forth as shallbe requisite for our salvation, so as we shall not want any thing, if we be knit unto Christ by faith.  
Notwithstanding, it is not for naught that S. Paul hath here set down this two words of wisdom and understanding. For they do us too wit, that the learning of the Gospel is enough too bring us to all perfection, and that whatsoever is added moreover, is but dung, filth, and rottenness. Too be short, S. Paul's intytling of the Gospel with those two honourable terms, is too the end that every man should quietly give ear to the things that God teacheth him by the means of his only son, and that we should yield ourselves s● teachable unto him, as not too take upon us to know aught, than tha● which cometh out of his mouth, but simply receive whatsoever he speaketh, and continue in the same to the end, though the whole word despise us, and all men set themselves against us, and not pass for 〈◊〉 the sieyghts of the world, as many men do, who have ●tching ear●s and are always desirous too here some new thing. Too the end therefore that we be not so wavering, nor overled by foolish desire of knowing more than is lawful for us too know: let us mark well how S. Paul sayeth here, that if we have once profited thoroughly in the Gospel, we shall found there all wisdom to the full, so as we may reject all other things, not only as needless, but also as noisome, because that by them we shallbe turned from the pure doctrine, whereby it is his will too have us knit unto him. Too be short, S. Paul meant to show here, that God doth us an inestimable good turn, when he vouchsafeth to call us too the knowledge of our Lord jesus Christ his only son, and that when we have him, we must dispyze all other things, and not be troubled with a foolish desire of knowing this or that, because that (as I have said already) the full perfection of all our knowledge is there, that is to wit, in our Lord jesus Christ. And here ye see also why it is said to the Colossians, 
Coloss. 1. d. 25.  that he had been a faithful teacher, yea even too bring men too the perfection of wisdom. 
2. Cor. 11. b. 6.  Indeed he confesseth that he was rude and homely of speech, and that he had nother the wisdom nor the eloquence that was highly commended in the world: but yet he declareth, that if his doctrine were received, there should be found a full substance in it for the full ●●rrishment of men's souls, and that there needeth not any more too be added unto it. When we here these things now adays, we must take warning to bridle ourselves, & to repress the f●nd over curiousness that is rooted too deeply in us, that we may hold us too the pure doctrine of the Gospel, & rest wholly thereupon. Thus ye see in effect what we have too gather upon that strain.  
herewithal let us mark the thing that I have touched already: namely that as often as the Gospel is preached, so often is God's grace spread out upon us. If we acknowledge his goodness and liberality, which he maketh us too perceive by his moistening of the earth, too the end it should yield us fruits too the sustenance of our bodies: much more may we understand, that when God sendeth us the word of salvation, he not only watereth us too the welfare of our souls, but also giveth us so largely thereof too drink, as we may be thoroughly satisfied therewith. For S. Paul thinks it not enough too say, that whereas we be barren we have some refreshing by the Gospel: but he sayeth, that it is as if God should pour down all undance of water upon us, and that we might be so watered and refreshed with it, as we might gather substance and lustiness of it too hold out to the end. And so ye see in what wise we aught to esteem of God's goodness, when he vouchsafeth too draw us too him by means of his Gospel, and that therewithal we enter into possession of the benefits that have been purchased for us by our Lord jesus Christ, according as he offereth them too us by his word, and will have us also to receive them by faith.  
Now for a larger opening of the matter, he addeth immediately, That his so doing is, because he hath uttered the secret of his will unto us, even according to his own good pleasure which he had purposed afore in himself. Lo here an other thing which aught to advance the dignity of the Gospel yet more: which is, that there we have the secrets which were hidden heretofore in God. And it is not here only that S. Paul speaketh after this manner: but we shall see yet a larger discourse of it in the second chapter. 
Rom. 16. d. 25.  And not only in this Epistle, 
●. Cor. 2. b. 7. &. 4. a. 1.  but also everywhere else, he showeth how we aught to be as it were ravished at the preaching of the Gospel, because God doth there open the things that were incomprehensible to all men before, 
Eph. 6. d. 19  and which no man would never have believed, or once thought of. For he seemed too have chosen the only line of Abraham, 
Coloss. 1. d. 29.  in such wise as if he had cast away all the world beside. Therefore it was a wondered thing when he poured out his grace in common upon all nations. Yet notwithstanding we know, that at such time as jesus Christ came into the world, the very self same people were grown out of kind, and God's doctrine was so corrupted, that there was nothing but superstition among the jews. It seemed then that all had been past hope of recovery, when suddenly beyond the opinion of all men, behold, salvation was offered too all nations. Behold, Christ which had erst been hidden in deep darkness, yea, and in so deep darkness, as there was not any hope that ever he should have come out of it, rose up as the Daysimne of righteousness, 
Es●i. 4. a. 2.  to give light to the world. For this cause therefore doth S. Paul say, that in the Gospel we be made privy too the secrets of God's will. True it is, that at the first sight there seemeth to be nothing but simple stuff in the Gospel. And that is a cause also why many scoffers think that the things which are contained in the Gospel, do serve but for idiots: and they bear themselves in hand, that they are able too devise many wittier things in their own dreams and dotages, than all the doctrine is that concerneth jesus Christ. But such folk are unworthy to taste of the thing that is showed us here: for their pride doth utterly blind them, and make them stark dolts. Notwithstanding, how soever they far, yet the faithful perceive f●ll well, that there is a divine majesty in the doctrine of ●he Gospel. And for that cause S. Paul doth give us to wit in this same text, that our coming thither must not be to learn any common thing, but too life up ourselves above the world. For we shall never be good scholars to Godward, nor never be in any towardness to pro●it in his school, except we mount above the world, and reverence the things that God speaketh with his own holy mouth. To be short, the beginning and entrance of our faith, is lowliness. But how can men well humble themselves, unless they know that the things which God telleth them, do far surmount their own wit and capacity? You see then that the thing whereat S. Paul aimed, is, that we should reverence the Gospel, assuring ourselves, that it is not for us to judge whether God have spoken well, or ill. For it becometh us too be fully resolved, that all that ever cometh from him, is infinite wisdom, yea and such wisdom as is utterly faultless. To the end therefore that all glorying may be beaten down in ourselves, & we learn to reverence soberly and modestly the doctrine that is preached to us in God's name: S. Paul hath purposely set down this secret.  
And too the end we should know how much we be bound unto God, he repeateth this word, According to his good pleasure, which he had set down before. And that is done too put away, and too shut out all opinion which men might conceive of their own worthiness. For God's good pleasure can have no place, unless men be barred from all deserving, and repair to him utterly empty. For so soon as we presume too bring any thing at all unto God, surely it is an advancing of ourselves too the defacing of God's grace, so as it may have no more beauty nor pre-eminence among us, as it aught too have. Too the end therefore that men should forbear such presumptuousness, S. Paul sendeth us still back too God's good pleasure: as if he should say, that there was none other cause of the preaching of the Gospel too the world, than the only frank and free goodness of God. Yet notwithstanding, too repress all overboldness of men, he addeth, that God had purposed the said ordinance, and the said high incomprehensible determination of his will aforehand in himself. For what is the cause that men take so great liberty of questioning, disputing, and going to law with God, but for that (to their seeming) they treat of matters which aught to be open & manifest unto them? So then, S. Paul perceiving us too be so foolish and rash, as to presume over boldly to be inquisitive of God's purpose, saith it is a sealed letter, and that God hath his purpose in himself, and that it is not lawful for creatures too mount so high, and that if they do so, it is the next way too cast them down, and too break their necks. True it is, that we may well apply our whole endeavour too know God's will: howbeit, that must be no further than he hath uttered in his word: for his word is our light. But if God do once hold his peace, he will have us too bridle and as it were too imprison ourselves, and not too start out any further, for if we would needs know more than is granted us, that is too say, more than we aught too know, & more than is imparted to us by his word: it were but an entering further and further into a maze, or rather into the bottom of hell. Therefore let us mark well, how S. Paul's meaning in this text, is that whensoever God keepeth his purpose to himself, it becometh us to stoop, and too hold ourselves contented too be ignorant of it. For it is a cursed wisdom, and such a wisdom as sendeth us too the pit of hell, when we take leave too know more than God hath taught us. And contrariwise we be wyzer in our ignorance than all the wise men of the world, when we take not upon us too know any thing further than God's word guideth and governeth us. true it is that there is not any more than only one single will in God. Nevertheless he uttereth the same unto us according too our capacity, and so far forth as is expedient and profitable for us. As for example, we have seen that the forgiveness of sins is a point that we cannot overpass nor forbear: and therefore zachary calls it the knowledge of salvation. Again, it standeth us on hand too know where the forgiveness of our sins is too be sought for. For if we have not jesus Christ, 
Luke. 1. g. 77.  we continued still enemies unto God, we have no agreement nor rest in ourselves, and God's justice must needs pursue us: but jesus Christ is our peace. Furthermore, when we know the things that are witnessed to us by God's word, we must therewithal reverence the mysteries that are hidden from us, as hath been said already, and must hereafter be said again, when we come too God's election. And S. Paul doth yet again set down here the word of foreordeyning or forepurpozing, to ●hewe that God had predestinated us before the making of the world, and yet that the same was hidden. Yea verily: but now is the same discovered unto us, sayeth he. Thus ye see in effect, that the thing which we have too bear in mind, is that we be not called too the knowledge of the Gospel by our own towardness, nor for that any of us putteth forth himself too it of his own accord, nor for that we have bound God unto us by any virtue of ours: but for that God of his own infinite goodness listed too enlighten us. And he hath not done it because it came suddenly in his mind too do it, as men are wont too do, who are carried with sudden braids: but because he had determined the same in his own purpose, even from before all time. And if our wits be ticklish and provoke us too be inquisitive and too say, How so? Had God chosen us aforehand? And why then did he not utter it unto us sooner? How happeneth it that it was not perceived ere this? too the end we should not so overshoot our selves, S. Paul sayeth that this purpose was after a sort locked up in God, till it was uttered unto us. And so, too be short, it is not lawful for us too know any more than is uttered unto us in the Gospel: and look what is showed us there, it behoveth us too reverence it. And for the same cause it is added, that his so doing was too set forth the same in the fullness of tyme.  
Now herein he showeth, that men may well vex themselves, but yet shall they come short of their purpose, and all their wits & imaginations shall fail them, if they go about too know more than God hath given them leave to know. For if any man demand why God hasted no rather too do it: therein he showeth that he would be wiser than God. And is not that a devilish pride? Is the creature worthy to go upon the ground, when it advanceth itself so high? For this cause S. Paul sayeth, that the appointing thereof belongeth unto God. For if a man may set order after this manner, in his own house & say: I will have my folk to far thus, I will have them to drink such drink, I will have them too eat that kind of bread, I will have them lodged after this manner: how much more aught we too let God do so? why should he have less privilege than worms of the earth? Therefore let us give God leave to dispose of his church, & of the welfare of his chosen, as liketh best himself. And as for the time, let us take that for the full time which it shall please him too show us. For it is not for us too be either judges or umpires in this case, too measure the times, years, ●oonethes, or days: but it aught too content us, that God listeth too ●aue it so. Some man will argew the case and say: what, I pray you? Behold, four thousand years passed between the fall of Adam and ●he coming of Christ: and could not God have remedied the matter ●y sending the redeemer of the world sooner? See what a number of wretched folk wandered away in darkness: behold the destruction ●f mankind as awaterflud that swallowed up all things: and yet in 〈◊〉 mean while jesus Christ was hidden. Bysids' this, a small number ●f men tasted of him, alonely by figures & shadows. For none but the ●●ewes waited for the redeemer, to obtain salvation by his means: 〈◊〉 yet even they were feign to use calves & sheep & other brut beasts, to ascertain themselves of the forgiveness of their sins, and that God was merciful to them. If a man ask how this cometh to pass: let us repair too that which is said here in one word: namely that the time was not yet fully come. And why? Because God had so appointed it. And this is the very self-same thing that we have seen already in the Epistle to the galatians, where S. Paul repressed all the foolish ga●ings, 
Gal. 4. a. 4.  wherethrough men wander away in mounting up higher than is lawful for them to do. Therefore let us conclude, that it is Gods peculiar office too appoint times and seasons, and that we must not think any other too be the dew, than that which he appointeth. For albeit that winter and summer be ordinary with us every year: yet if summer come over late, we must bridle ourselves, and not grudge against God. We may well say, alas, if it pleased God too sand us heat, it should be well welcome. But yet in the mean while we must fully resolve ourselves thus: It belongeth too God too govern, and all sovereignty and authority pertain to him. If we aught too behave ourselves so modestly as in respect of the order of nature which is common among us, and wherein God shows himself familiarly unto us: what aught we too do when we come too the scanning of ●he heavenly secrets, as of the everlasting salvation of our souls, and of this high mystery that the son of God is come too set the things ●n their state again which were lost and perished? Doth it not become us too stoop in that case, and humbly too take in good worth whatsoever God telleth us, and too like of that which he liketh? Thus ye● see why S. Paul spoke here expressly of the fullness of time, as if he should say, that we can never profit in the Gospel, till we yield God so much honour, as too hold ourselves contented with his only will, so as we step not forth too reply against him, nor face him with our jangling, but glorify him by acknowledging his will too be the rule of all wisdom, of all right, and of all equity.  
And for the better declaration hereof, he addeth immediately, that it was too gather all things together, as well in heaven as in earth, by jesus Christ, in himself. As touching this word gather, S. Paul meant too show us thereby how we be all of us horribly scattered, till such time as our Lord jesus Christ set us in array again: and this is verified not only of us, but also of all other creatures. Too be short, it is all one as if he had said, that the whole order of nature is as good as defaced, and all things decayed and disordered in the sin of Adam, till we be repaired again in the person of our Lord jesus Christ. For although we behold Gods wonderful wisdom, power, goodness, justice, and righteousness in all creatures: yet notwithstanding there are marks of sin both above and beneath, and all creatures are subject too corruption, and all is disordered by reason that God hateth and rejecteth us. 
Rome 〈…〉.  Needs therefore must a restorement be made by jesus Christ. And that is the thing that is meant by the gathering together that S. Paul speaketh of here, too the end we would learn too mislike of ourselves, and too be ashamed of the disorder that is in ourselves, and wherewith the whole world is filled through our sinful life: and moreover learn also too magnify God's goodness so much the more. Then on the one side the holy Ghost warneth us in this text, that not only we ourselves are out of order, but also that we have brought the whole world too the same point, and do keep it still at the same stay daily by our sins, and that there is none other remedy thereof, but that jesus Christ must be fain too amend all again, and make such a gathering and union, as we may be knit again too our God. And so ye see the first point that we have too mark upon this text. Truly this thing is spoken in few words: but it had need too be mused upon more at length. For it is the thing whereabouts we aught too occupy ourselves both early and late, that when we look into ourselves, we might bethink us in this wise: who art thou oh wretched creature? for thou seest thou art separated from thy God even from thy birth: behold, thou art his enemy and inheritor of his wrath: and on the other side there is nothing in thyself which tendeth not too naughtiness and frowardness: & thou oughtest not only too feel this disorder in thine own person, but also too perceive that all things else are out of order through the whole world by reason of thy frowardness. Therefore let us sink down and be ashamed of it, and therewithal confess how much we be indebted unto God, for his voutsafing too gather us together in the person of his only son, even us that have so torn a sunder the things that he had set in so goodly order.  
And for the same cause S. Paul speaketh here, not only of men, (which were estranged from God afore by reason of sin): but also of all things that are in heaven and earth: 
Coloss. ● c. 20.  wherein he comprehendeth even the very Angels. For although God's glory shine forth in them, and that they were never yet separated from him: yet nevertheless it stood them on hand too be● gathered together by our Lord jesus Christ, and that after two sorts. For albeit that they never swerved aside, ne fell from that they were at the first, and that God's righteousness do always show itself in them, insomuch that they be as it were mirrors and patterns of it: yet notwithstanding, if God li●ted too look upon them with rigour, they should find themselves far short of the perfection of righteousness that is in him, as it is said in the book of job. 
job. 4. d. 28.  Furthermore, there is yet one other reason too be matched with this: which is, that the angels should not have such constancy and steadiness as were requisite, unless jesus Christ had so established them as they might never fall. Thus ye see one way how they were gathered together. But this gathering whereof S. Paul speaketh here, is in respect of their uniting again unto us. For we know that inasmuch as we were banished out of God's kingdom, we were cut of from all hope of salvation, so as the Angels were by and by fain too become our enemies, and should be so still, were it not for the atonement which we have with them again, by means of the head which is common to us both. And here ye see also why that in the ladder that was showed unto jacob, 
Gen. 28. c. 12.  it is said that God stood upon the top of it, and touched both heaven and earth, and that the Angels went up and down on it. Now our Lord jesus Christ is the true living and everlasting God which touched both heaven▪ and earth, because that in his person God hath knit his own divine being (or substance) and the nature of man together. Thus therefore ye see that heaven is open, so as the Angels begin too acquaint themselves with us, 
Hebr. 1. d. 14.  yea and too become our servants, as is said in the Epistle too the Hebrews, because the care of our souls is committed unto them, and they (as is said in the thirty and four Psalm) encamp about us, 
Psal. 34. ●. 8.  and watch us, and are our keepers. Ye see then how we be united again too the Angels of heaven by our Lord jesus Christ. 
●uke. 21. ●. 27.  And that is the cause also why he said, from henceforth ye shall see the heavens open, and the son of man coming down in his majesty with his Angels. Whereby he doth us too wit, that heaven was shut against us, and that we also were unworthy too find any favour at God's hand, & that yet notwithstanding, now that he is come too be our head, and hath made the atonement between his father and us, 
Coloss. 2. ●. 10.  and taken upon him the office of mediator, & is become the head, not only of the faithful, but also of the Angels: he hath gathered all together again in such wise, that whereas the devils make war against us and practise our destruction without ceasing: the Angels are armed with infinite power too maintain us. And although we see them not with our eyes: yet must we certainly believe that they watch for our welfare. Otherwise what a thing were it? For we know that the devil is as a roaring Lion, 
1. Pet. 5. ●. 8.  and seeketh nothing else but too devour us. We see what a number of ●●yghts he hath too wind about us with. Needs then must the Angels have an infinite power too defend us withal. Also it must needs be, that we be preserved under the protection of our Lord jesus Christ, who is both their head and ours too. Thus ye see briefly that the thing which S. Paul meant too tell us in this Text, where he saith that we are gathered together again, is, that we were scattered asunder before, & that we be not only reconciled to God by the death and Passion of our Lord jesus Christ, but also now henceforth knit again unto the Angels, so as they are become our brethren and fellows, and God hath given them charge too guide and maintain us in all our ways, and to watch over us, 
Psal. 90. 〈◊〉.  and to be in continual battle for the withstanding of all the enemies that make war against us, till we be gathered all together into the rest of heaven.  
Now let us cast ourselves down before the majesty of our good God with acknowledgement of our faults, praying him too make us so too feel them, as it may draw us too true repentance, and make us to continued the same all the time of our life, and that yet notwithstanding we may not cease too trust in him, and too offer ourselves boldly in his sight, forasmuch as our sins are scoured out by the blood that was shed for the washing of them: and that we may so frame ourselves too this doctrine, as we may all the time of our life acknowledge, that seeing he hath purchased us so dearly, we aught too give ourselves wholly too his service: and that seeing he hath showed himself so good a redeemer towards us, we may not doubt but he will continued his goodness from day too day, too the full finishing of the thing that he hath begun, and strengthen us in all assaults, till he have delivered us from the cruelty of Satan and of all his upholders, yea, and quite and clean taken us out of the world, too make us partakers of the happy blessedness whereunto he calleth us. That it may please him too grant this grace not only to us, but also too all people and nations. etc.   

The fifth Sermon upon the first Chapter.  
13. You also do trust in Christ, upon the hearing of the word of truth, that is too say, of the glad tidings of your salvation, by believing whereof you also are sealed with the holy spirit of the promise.  
14. Which is the earnest penny of our inheritance, unto the redeeming of the purchased possession, too the praise of his glory.  
We have seen heretofore how S. Paul hath declared, that there is none other ground of our salvation than Gods free goodness, and that we must not seek any where else for the cause why he chooseth the one and forsaketh the other. For it becometh us too hold ourselves contented with his only will, purpose, & unchangeable determination. And whosoever goeth any further, must needs stumble into such a dungeon through his own rashness, as he shall feel that such as cannot honour God's majesty and everlasting ordinance with all lowliness and reverence, must every one of them (say I) come too shame. Therefore whensoever we come to the searching of the cause of our salvation, let us learn too father it altogether upon God. It is true that too be God's children and heirs it behoveth us too be of the body of our Lord jesus Christ, which thing is done by faith: but yet can we not believe the Gospel except God draw us thereto by his holy spirit. Now we see that he dealeth not alike with all men. For he could very well inlyghten all the world, and bring too pass that there should be no unbelievers at all: but we see the contrary. Therefore let us assure ourselves, that be chooseth whom he listeth. For if a man should ask the reason why he doth it: it were too lofty a presumptuousness, and that is the very cause that maketh so many overweening folk too break their own necks, for that they cannot find in their hearts too grant, that God governeth men according too his own will, as of good right he may full well. Furthermore also S. Paul hath heretofore set the jews and gentiles both on one even ground, and that is a thing that requireth yet longer discourse. For seeing that God had chosen Abraham's offspring, it might have been thought that there had been some worthiness in them. Surely if we have an eye too the special favour that God showed too the jews, they be well worthy too be preferred before all the rest of the world. But if a man take them as they be of themselves: he shall find them void of all righteousness. For we must always come back too this point, that God is not bound nor beholden too any man at all: and his receiving of the jews by free adoption, is not for that they were better worth than other men, or for that they might make any manner of vaunt at all of themselves. Therefore ye see why S. Paul sayeth expressly, that they which believed in jesus Christ in times past, are comprehended under God's election, as well as the others, & that the others cannot boast themselves too be more worthy, or too have deserved more than they, but that all must come too this point, that as well of the jews as of the gentiles God choze whom he liked and listed, too the end that nothing should be considered in that behalf but his only mercy, and that all mouths might be stopped, and no man be able too allege that be brought any thing of his own. Howbeit, when S. Paul entereth into this comparison between the jews and the gentiles, he sayeth that if a man have an eye too Gods accepting of the jews for his own peculiar heritage, they were a holy lineage, and he had given them his Law and promises, by means whereof they were in more excellent and high degree, than all the residue whom he had forsaken and shaken of. But if we have an eye unto God, all man's glory must needs be laid awater. But S. Paul in that place speaketh alonely of the forgiving of our sins, and of our embracing of God's grace by faith: which things he showeth cannot be fathered upon any other cause, than only Gods pitying of us. Also we have ●eene heretofore in the Epistle too the galatians, 
Gal. ●. c. 15.  how S. Paul ●ayd unto Peter, we be jews by nature. For inasmuch as it was a common opinion, that the jews were a holy lineage, because they were descended of Abraham's race: very well (sayeth he), howsoever ●he case stand, we have none other refuge nor assurance of salvation, but too believe in jesus Christ: for he witted well that men are utterly foredone and lost in themselves, because they bring nothing with them but God's wrath and curse. Therefore like as in those texts S. Paul hath showed that men beguile themselves, if they imagine that they have any desert or worthiness in them: so now for the better confirmation of the same doctrine, and too take away all disputing, and too beat back all replying, he bringeth us too this wellspring, namely, that God not only giveth faith too whom he listeth, but also hath elected and chosen us before the making of the world. Ye see then that the thing which we have too mark in effect, is that all men from the most too the lest are endangered unto God, and there is none so holy or excellent, that can exempt himself from that general state of men.  
Now hereupon S. Paul magnifieth God's goodness, in that the Ephesians were gathered together, and made all one with those that were held and accounted afore for God's people, and for the household folk of his Church. Before the Ephesians believed the Gospel, there was great diversity between them, as shallbe declared yet more at large in the second Chapter. But notwithstanding that the believing jews which had already been converted to our Lord jesus Christ, were as brethren too the Angels of heaven, for so much as they were members of the head that was common to them both, whereas in the mean while the Ephesians were poor wretches, shut out from all hope of salvation, enemies of God, and plunged in all cursedness: behold, God took away that diversity, and raundged them both in one array. God's goodness therefore was so much the more manifest, in that he did so 〈◊〉 them back which were drowned in the bottom of hell, to match them with his own children, and too make them fellows and heirs of his heavenly kingdom. That therefore is the cause why S. Paul having spoken of such as had believed in jesus Christ afore, telleth us expressly, that God hath gathered and established his Church in such wise, as it well appeareth that the greatest depend wholly upon him, and have not any other thing to rest upon, than his only mercy: and that those which were after a sort cast away, yea and abhorred, have cause to glorify him, seeing he hath delivered them from the confusion wherein they were. And herewithal S. Paul showeth, that the thing which he had said afore, is verified unto us by the effects of God's grace. For (as I have said afore) our election is a secret thing, yea and incomprehensible. When men have inquired of it as much as is possible, surely they must needs quail in their own imaginations, if they mind to enter into the said everlasting ordinance of God. And therefore it is not lawful for us too seek any further than the Scripture guideth us, and showeth us the way. Ye see then that Gods choosing of us, is hidden in himself: but yet he yieldeth us records of it by the gifts of grace which he bestoweth upon us, as by faith, which is a gift of the holy Ghost. Mark that for one point.  
Now, were it but such a gift, as when he maketh his Sun to shine both upon good and bad, or as when he causeth the earth to bring forth fruit indifferently for all men: the same aught also too be reckoned among the gifts and benefits of God. But faith is a singular gift, which is not bestowed commonly upon all men, but is reserved of God as a jewel for those whom he liketh well of. And what is the cause of it? We are all of us the children of Adam, and we are all of one mould. Why then enlighteneth he the one sort, and letteth the other alone in their blindness? There is none other cause but his own choice. So than although we can not conceive nother by wit nor by reason, how God hath chosen us before the making of the world: yet we know it by his showing of it unto us, and experience itself avoucheth it sufficiently, in as much as we be enlightened by faith. What is the cause that I receive the Gospel, and stick to it, and in the mean while others abide still in their beastly blockishness, or rather bear a spiteful rancour against the doctrine of salvation? If I imagine that it cometh of mine own towardness, I am a traitor too God. For we must always come back to that which we have seen already, 
2. Cor. 4. b. 7.  and say, Who is he that hath made thee to excel others? S. Paul then doth in that saying pull down all loftiness of man, to the end that no man should advance himself, nor allege that he hath ●ught of his own. We must not think (saith he) that we have any worthiness of ourselves, but that every whit of it cometh of God. Therefore in this Text S. Paul showeth by experience, how the E●●esians had been chosen of God, & that it behoved them to have their ●●ole faith grounded thereupon, that is to wit, upon God's free good●●sse. And for proof thereof (saith he) ye have heard the doctrine of 〈◊〉 Gospel, and believed it. But how comes that to pass? He showeth that it must needs be that they were confirmed by the holy Ghost. Now, if they were confirmed, it was of necessity that the holy ghost must needs have wrought beforehand. And so it is to no purpose, to enter into so deep a maze as God's everlasting ordinance. For he showeth us as it were with his finger, how he hath chosen us, at lest wise if we play not the churls with him, but acknowledge the good that he hath done us, and be fully persuaded and resolved in ourselves, that there is none other cause of it, than for that he had given us his mark from before all everlastingness: that is too say, for that he had reserved us too himself, as his own children. Now than we see S. Paul's meaning: and therefore let us learn too leave making of long ranges, when the case concerneth our imputing of all things to Gods only mere mercy. For the faith that we have, doth show it well enough▪ because that (as I ha●e said afore) the same cometh not from our own mother wit, but as a gift that cometh from above, & such a one as God communicateth not too all men without exception, but only so such as he listeth.  
Furthermore here are many words well worth the weighing. For on the one side S. Paul intendeth too magnify the grace of the holy Ghost, by showing that we can have no part nor portion in our Lord jesus Christ, nor in any of all the benefits that he hath purchased for us, except God put us in possession of our salvation by his holy spirit. That therefore is one point. And yet notwithstanding S. Paul faileth not too show therewithal; the inestimable benyfite that we have by the Gospel, in that he termeth it the word of truth, and the glad tidings of salvation. For first of all he meant too assure us, too the in●ent we might have an infallible warrant too call upon God without doubting or grudge of conscience. For so long as we be in doubt whether God love us or hat us, it is unpossible for us too pray truly unto him. And so by that means ye see how our salvation is utterly defeated, according too that which is said by the Prophet joel. 
joel. 2. f. 32.  And it is a common doctrine in the holy scripture, that we cannot obtain salvation, but by fleeing unto Gyd with prayer and supplication. But we should be shut out from that, if we had not the said warrant, as we shall see more fully in the third chapter. Therefore it stands us 〈◊〉 too be thoroughly assured, that God is our father, and that he accepteth us for his children. And how shall we be warranted that unless the doctrine of the Gospel be so certain in all points, as it be not lawful for us to bring it in question? That therefore is the cause why S. Paul sayeth that it is the word of truth. No doubt but there are other truths also: for even when God threateneth us, he doth it not in ●est nor yet in vain: for as well his threatenings as his promises have their execution sure and certain. Howbeit forasmuch as the present case concerned the correcting of all distrust in us, as whereunto we be to much inclined: S. Paul hath termed the Gospel the doctrine of truth: as if he should say, my friends, God is a faithful witness unto you of his own will: for the Gospel is as much as if he laid forth his heart unto you: and therefore settle yourselves upon it. Moreover also he saith, that our salvation lieth enclosed in the Gospel: and that it is too make us too love it, and esteem it. For should we be so wirlesse, or rather stark mad, as to hold scorn of our own welfare? But yet notwithstanding he saith, that all this cometh of God's mere mercy, and of his everlasting election, which as in respect of ourselves is far of, and unknown to us, but we have knowledge of it by the Gospel, which is the means and instrument thereof. For too what purpose were it that our Lord jesus Christ hath offered him self in sacrifice too reconcile the world to God his father, unless we were made partakers of it by faith? Now, faith is not an opinion of man's conceiving in his own brain: but a settled belief, that God cannot lie nor deceive us, and that it is not to be feared, that our hope shall not come too good end, if we wait upon him. So then, too be short, S. Paul's intent was to show, that if we have the skill to make our profit of the doctrine of the gospel, we shall no longer stand in a mammering and perplexity, but shallbe able to call upon God with open mouth, acknowledging ourselves so bound and wholly indebted unto him in all things, as we fear not but that he avoweth us for his children, and are accepted at his hand, and that he heareth us in all the prayers that we make unto him. Thus much concerning the first point. Therefore according to S. Paul's exhortation▪ let us learn to rest in such wise upon the doctrine of the gospel, that it may be as much too us, as if God showed himself, visibly unto us, and that the heavens were opened unto us: 
Math. 16. c. 19  and let us always bear in mind, how it is anouched by the mouth of our Lord jesus Christ himself, 
john. 20. c. 23.  that when soever sins are 〈◊〉 by the preaching of the gospel, the same is out of hand ratified in heaven. Thus ye see what certintie we aught to have, that we be no more doubtful whether God will hear us, or no. But like as the gospel teacheth us to believe, so also S. Paul showeth us that we aught too esteem it as an incomparable treasure, for so much as it is the power of God, tending to the salvation, of all that believe, as he speaketh of it in the first Chapter too the Romans. 
Rom. 1. b. 16.  Seeing then that we be forlorn and undone of ourselves, and there is none other means too call, us back again too God, but by the gospel: let us set store by that treasure, and be well aduized too make our profit of it. And in so doing let us hardily despise both the Devil himself, and all his temptations which he practiseth against us, seeing that God calleth us, and hath given us a sufficient record of his fatherly love and good will towards us.  
But let us come too the second part which I glanced at. For S. Paul showeth that besyds' Gods vouchsafing no have the Gospel preached unto us, it behoveth him also too woke by his holy spirit and by a special grace. And in very deed we shall found many that will well enough grant that God was not moved to sand us his Gospel upon any other cause than his own, mere free goodness. But therewithal they surmise, that the cause why some receive it and some receive it not, is for that their own free wills do● rule the roste● and by that means God's grace is diminished. For God offereth us not his grace, as a man should offer an apple too little 〈◊〉 so as he that could run best, should come and have it. If God should cast it out so, it is certain that the greatest part of our salvation should proceed of our own power and policy, and the commendation thereof should redound too ourselves. Now then, after S. Paul hath showed that God hath called, and daily doth call us too the inheritance of his heavenly kingdom, and that his so doing proceedeth of his own mere free goodness. He addeth further, that it behoveth us of necessity to be touched with his holy spirit. In deed he setteth down but the one part of the grace of the holy ghost: & that is because he had set down the other part before: for he hath not in this discourse forgotten aught that belonged to his matter: but he began with God's free goodness wherewith we be all filled, and showed that faith springeth out of the said fountain of free election. And now for the second part he addeth, that Gods enlightening of us by his holy spirit, so that whereas we were blind, he hath printed his grace in our hearts, and bowed and bend them to the obeying of him, is not enough for us: but that moreover he must be fain to confirm us, and strengthen our faith, by giving us an invincible constancy too hold out too the end. Ye see then that the thing whereto S. Paul bringeth us, is, that besides our receiving of faith at the hand of the holy Ghost, and besides his enlightening of us by his grace, whereof I have spoken already: he doth also stay us in such wise, as we fall not away. For the better understanding hereof, we must first call to mind the thing that hath been treated more at length already: that is too wit, that so long as God letteth us alone in our own state and plight, we be blind wretches wandering in darkness, and what soever is preached or spoken unto us, we abide still as blocks in our brutishness. For the sensual man shall never understand any thing that belongs to God, 
1. Cor. ●. d. 14.  or too his own salvation. Ye see then how we be utterly barred and excluded from the heavenly light, till God pity us, and give us the spirit of light and insight. Mark that for the first point. Howbeit, for as much as that point hath been discussed heretofore: it sufficeth to do no more but too put you in mind of it.  
Now there is yet another point, which is that when we have once embraced God's grace by faith, so as we know that our Lord jesus Christ is he in whom we find all that is requisite too make us perfectly happy: it standeth us on hand too be established in the same. For why? let us mark how wavering men are. He that is best disposed too follow God, shall by and by fall, because we be so frail that the devil will overthrow us every minute of an hour, if God held us n●t up by strong hand. And for that cause is it said that God uttereth his power in maintaining us, when he hath chosen us, and given us too our Lord jesus Christ. For if he fought not for us, alas what would become of us? we should be confounded out of hand, and we should not take one or two falls, but infinite falls, as I said afore. As soon then as we were in the way of salvation, by & by should we surely be tu●ned out of it by our own frailty, lightness and unconstancy, unless we were held back, and that God wrought so in us, as we might by his holy spirit overcome all the assaults of the devil and the world. Thus doth God's spirit work double in us as in respect of faith. For he inlyghteneth us to make us understand the things that else should be hidden from us, and too receive God's promises with all obedience. That is the first working. The second is, that the same spirit is fain too continued in us, and too give us perseverance, that we quail not in the mids of our way. That then is the thing ●hat S. Paul treateth of as now. As if he should say, my friends, ye have known God's grace, and ye have had experience of it, and that he hath drawn you too the obeying of his Gospel: For you had never room unto it, if he had not showed himself pitiful towards you. But yet assure yourselves, that he dubbleth his grace, in that he giveth you power too hold out in the same. For had ye continued but two or three days, or two or three years, yea or more: needs must it be that God had helped you therein, for else ye should always have been in a mammering, yea, and as poor wretches at your wits end, without any certainty at all, but that God hath promised too have a care of you, and too guide you continually till you be come too your ways end, and have accomplished your course. That therefore is the cause why he sayeth here, that they were sealed or signed by the holy Ghost. Now it behoveth us to mark well the similitude that S. Paul useth. For we know that evidences are made authentik by s●ales: and that hath been in all times. True it is that men did not set them too in such manner as they do now adays. But yet notwithstanding in stead of signing them with their own hands, they delivered their seal or a ring, and that was the manner of the publication of Testaments, and of other evidence, and of all bargains and covenants. In this respect S. Paul sayeth that we must be sealed in our hearts. True it is, that too speak properly, he should have said that the Gospel was sealed. Howbeit, too the end too do us too understand that the fault cometh and springeth from ourselves, and that the Gospel is a doctrine of sufficient authority of itself, he minded too show us, that Gods sealing of his truth is in respect of our hard heartedness, and unconstancy, for that we be shaken with every wind like wovering reeds, until such time as he have strengthened us. But howsoever the case stand, let us mark that the holy Ghost is as it were the scale wherewith he ratifieth and warranteth his truth unto us. Now I have told you already how greatly we stand in need thereof. For although we grant that God's word deserveth to be admitted without geyns●ying or reply: yet cease we not too doubt of it, and that do we find well enough by experience. For whensoever any trouble or vexation cometh, we ●e as folk dismayed, whereas if we were thoroughly persuaded of God's goodness in such wise as he assureth us of it, it is certain that we should not be in any such fear. All the tempta●●ons then which shake us, do show well enough that we profit not as we aught too do in the Gospel. And therefore God is fain too warran● it on his behalf by his holy spirit, and too print it so surely in our hearts, as we may be steadfast, and as the same steadfastness may not be beaten down by all that ever the devil can work or devise too overthrow 〈…〉. But we shall understand this thing yet better, by making continually such examination of our own weakness, as I have spoken of before. For take we all the reasons of the world, and yet shall we never be certified so fully and perfectly as is requisite, that God will be merciful to us and defend us in the mids of all the perils of this world. For we be here as it were in a sea, the winds and storms assail us every minute, and we be still in danger of swallowing up. How then may we despise Satan, b●ing as wretched sheep unprovided both of armour, weapon, and all other means of help? How can we be merry both in life and death, knowing that Satan might do any things against us: if we were not well sealed, and after an authentical manner. So then, besides that in this te●te we be warned too rid ourselves of all presumption and overweening, that only God may be prayzed and magnified: we may also gather therewith upon S. Paul's words, that we have armour and weapon wherewith too encounter and fight well, and that although our enemy be mighty and sturdy, yet he shall never overcome us, so we take the advantage of that which is said here, namely that God's spirit seale●h the truth, and the certainty of the promises of the Gospel in us.  
And S. Paul addeth yet one similitude more, saying that God's spirit is as an earnest pe●ny. And let us not think it strange that S. Paul hath so mightily confirmed this doctrine, forasmuch as the devil hath never ceased from the beginning of the world, to puff up men continually with some fond opinion of their own wisdom & virtue. The cause of Adam's fall, was that he would needs advance himself higher than was lawful for him, and be wiser than God: which thing God gave him not leave to do. Even so standeth the case with us, & the devil pursueth his challenge still. For behold he overthrew mankind by that sleight, and all his endeavour yet still is to make us believe that we be able too do this and that. Therefore it stood S. Paul on hand too rid men of that false and cursed opinion of their own freewill and selfuertew, and too show them that they are beholden too the holy Ghost for all. Mark that for one point.  
Secondly, we be so gross and earthly, that we had need too have the doctrine chawed unto us, and we cannot conceive any more of God's gracious gifts which are invisible, than we see with our eyes, and touch with our hands. Therefore it was requisite that S. Paul should by similitudes declare how it is Gods holy spirit that putteth us in possession of the Gospel, and of all the benefits contained therein, and which holdeth us in them unto the end. Now we know that bargains are confirmed by giving of an earnest penny, which men do commonly call a God's penny. For as much then as in buying either Lands, houses, inheritances, or wares, although a man's bore word aught to suffice, yet notwithstanding men are so ill disposed, that if they perceive any disadvantage to themselves in the matter, they will not be ashamed too eat their word: therefore was this ceremony of giving an earnest penny, added: and it is all one as if the payment were fully performed, so as the bargain were utterly past calling back again. S. Paul then meaneth here, that God's spirit serveth to warrant our salvation too the full. And too what end? For your inheritance (sayeth he) too the day of your redemption. It is true that we be God's heirs even in that we be his children. But we must note how it is said in the eight too the Romans, 
Rom. 8. c. 24.  that our salvation ●s shut up under hope. So then, we cannot see it, nor enjoy it as now, according too the third of the Colossians, 
Coloss. 3. a. 2.  where it is said, that we be like dead men that are departed out of this world, and that our life is hidden with God in Christ. Therefore although we be God's children, yet have we not the full enjoyment of it as yet. And it is all one with that which S. john sayeth in his canonical Epistle. 
1. john. 3. a. 2.  We ●nowe (sayeth he:) whereby he showeth that our faith is not doubtful: but yet he addeth that it is not yet seen, (or it doth not yet appear,) but we must wait for the day wherein we shallbe like unto God, & then we shall have light to see the thing perfectly, which we do but believe as now. again, we have seen how S. Paul said in the second too the Corinthians, 
2. Cor. 5. b. 6.  that as long as we be in this earthly pilgrimage, we be (after a sort) absent from God. For why? we walk (sayeth he) but in hope, and we see not the thing as if it were present, but we see it by faith. 
john. 5. ●. 24.  Too be short, although we be passed from death too life (as is said in the fift of john:) yet do we fight against an infinite number of deaths, because we be besieged by them. And S. Paul doth well match both together in this text. For on the one side he sayeth we be not yet come too our redemption and heritage: and yet therewithal he showeth, that we be nevertheless sure of it for all that, and that nothing but our own unthankfulness letteth us too glory fu●ly in God, and too say with full mouth, that we doubt not of our coming too the heavenly life, forasmuch as we have an earnest penny thereof by the holy Ghost, and are so knit too our Lord jesus Christ, that all the goods which he hath, do belong unto us, and are made common to us by faith. Therefore let us mark well what is contained in these words of S. Paul's. He sayeth that the holy ghost is our earnest penny. seeing it is so: we must needs be sure of our redemption, whereof we shall have the possession at the last day, yea even to the full: & that doth the thing of it s●lf show sufficiently. For we be but silly worms of the earth, we be compassed about with rottenness and corruption, we be beset with so many miseries as is pity to see, the world raileth upon us, and mocketh us and our simplicity, we be fain too endure hunger and thirst, it seemeth often times that God hath forsaken us, and after a sort cut us of, yea, and that he vou●safeth not too pity us, as the most despised creatures of the world. Lo at what point we be too outward appearance. And therefore it standeth us on hand too have a remedy, too warrant ourselves withal in the mids of so many perplexities and hartgriefes. That is the cause why S. Paul sayeth purposely, that the holy Ghost is our earnest penny. Although then that the world have the bridle loose to trample us under his feet, as they say: although our Lord keep us occupied with many temptations: although he humble us in such wise, as it may seem that we be as sheep appointed too the slaughter, so as death be continually between our teeth: yet are we not unpurveyed of good remedy. For why? Seeing that the holy Ghost reigneth in our hearts, we have whereof too boast even in the mids of all our temptations, according as it is said in the viii. 
Rom. 8. c. 15.  too the Romans, that being once assured that God taketh us for his children, we may not only call upon him, but also although we be afflicted and tormented, yet we cease not too be always fully and infallibly resolved that he is our father, too lead us too the glory of heaven: for even that also is 〈◊〉 mean whereby our hope is tried.  
Furthermore we be warned also too walk in patience, and that seeing God hath given us his holy spirit for an earnest penny, we must not be so hasty and impatient as we have been wont too be. For if God handle us roughly, by and by we fall too grudging, and are very loath too suffer any thing: for we see how tender and nice we be of nature. But we must endure patiently, because God will not have us too come too his kingdom at one leap, as they say, but will have us too pass by this world through the mids of thorns and briars, so as we shall have much a do to get through, and we shallbe in great distress. Seeing that he will have us led such a way, and yet notwithstanding giveth us so good a remedy as aught to suffice us, which is that he strengtheneth us in invincible constancy by his holy spirit: let us stand in a readiness too fight till the time of victory be fully come. It is true that our faith doth even now already get the upper hand: but we receive not yet the fruite● of it, nother do we fully enjoy it. Therefore we must determine with ourselves too sigh and groan continually, and yet therewithal too rejoice also. For (why? too rejoice in our hearts, and also) too cry with S. Paul, alas wretched wight that I am, who shall deliver me from this prison of my body, are things that may match very well together. Therefore let every of us mourn, yea and be grieved at the heart, for that we be still so much given too our wicked lusts, and too the number of vices that are in us. And yet notwithstanding let us cease also ●oo say that we thank God, and too be contented with his giving of such portion v●to us as aught too suffice us, and too tarry his leyzure till he accomplish and perform the thing that he hath begun, seeing we have his holy spirit so dwelling in us, with a promise that we shall, never be destitute of him unto the end. Thus ye see how we be here encouraged too take heart of grace, and too walk in such constancy, as all the miseries of the world may not stop us of 〈◊〉, till we be ●●me to our races end. And that is the cause why S. Paul speaketh purposely of redemption. It is true that we be redeemed by our Lord jesus Christ, 
1. Cor. 1. d. 30. etc.  and he is given us for our redemption or ransom, as is said in another text: yet notwithstanding we have not the effect and full fruition of it as yet. 
1. Tim. 2. b. 6.  Then is there a double redemption: one which was accomplished in the person of our Lord jesus Christ, and another which we wait for, and which shallbe showed upon us at his coming again. 
Rom. 8. c. 23.  According whereunto S. Paul saith in the viii. too the Romans, that although we groan and be held down in anguish, yet we must not be dismayed at it, nor think it strange: because all creatures (saith he) do bear us company, yea and be as a woman that traveleth of child. For we see that all the world is subject too corruption through the sin of Adam. Seeing then it is so: let us not quail in our groanings, but let us so measure our affections as too hold us contented in that we have our redemption purchased in the person of our Lord jesus Christ, and thereupon trust that he will accomplish the same thing in us and in our persons, which he hath brought us in his own. The thing therefore that S. Paul meant too say, is that God's spirit is our earnest penny during the time that we wait too be taken out of this transitory life, and too be set free from all miseries, specially from the bondage of sin, which is the heaviest burden that can be. Until such time then as we be delivered from all those things, we must rest upon this, that God's spirit dwelleth in us.  
And as touching the redemption of purchase: it may well be taken for purchased redemption: for it is a very rife manner of speech: like as when it is said, the spirit of promise, it is meant, the spirit that assureth or warranteth all the promises: The spirit of the fear of God, because it is he that maketh us obedient too his righteousness. So likewise when he speaketh of the Redemption of purchase, it may well be said that it is the redemption which was purchased for us, too show that if we feel the effect of it in ourselves, so as we be out of all doubt of the things that jesus Christ hath done for us, we must not mistrust that he hath suffered in vain. For surely his suffering were too no purpose at all towards us, unless it came unto us, so as it might redound too our profit, and we enjoy it. That therefore is the thing that is purchased in the person of our Lord jesus Christ. And yet in the mean season, as in respect of ourselves he raineth us short, ●oo the end we should not through our own unthankfulness refuse the benefit that God offereth us, that is too wit, our rejoicing in our afflictions, because we know that our salvation is sure, nor repine against God and blaspheme him, but walk on quietly till we be delivered from this prison wherein we be, and till we be fully set free by being gathered together in our Lord jesus Christ.  
Now let us cast ourselves down before the majesty of our good God, with acknowledgement of our faults, praying him too make us feel them more and more, yea even so far as too bring us too utter misliking of the wretchedness that is in ourselves, so as we finding that there is nothing in us but a dungeon of all naughtiness, may learn too resort too his righteousness, and to seek it at the well head, and too acknowledge that he hath showed himself a merciful father towards us, not doubting but that thereby he meant too assure us also that he had adopted us before the beginning of the world, too the intent we should continued in calling upon him with true steadfastness and never give over. And so let us all say, Almighty God heavenly father. etc.   

¶ The sixth Sermon upon the first Chapter.  
15. For this cause I also having herd of the faith which ye have in jesus Christ, and of the love which you have towards all the Saints,  
16. Cease not too give thanks for you, making mention of you in my prayers.  
17. That the God of our Lord jesus Christ, the father of glory should give you the spirit of wisdom and revelation, too have knowledge of him.  
18. That is too wit (too have) the eyes of your mind enlightened, that you might understand what the hope is which ye aught too have of his calling, and what are the riches of the glory of his inheritance among the Saints.  
We have seen already how Saint Paul brought the Epesians not only to the chief but also too the only cause of their salvation, and showed that they must of necessity father all the whole upon God, without mingling of any foolish presumption therewithal, as who should say that they themselves had furthered God's grace which they had received, either by their free will, or by any good intent in them. Saint Paul therefore hath showed in effect, that not only the Ephesians too whom he spoke, but also they that had been God's Church before, aught all without exception to confess, that all their welfare proceeded of Gods only free goodness, not only because they were all redeemed by mean of our Lord jesus Christ, but also because he had called them too the belief of the Gospel, according too his choosing of them before the creating of the world.  
And now he warranteth all the said doctrine by the record which it yieldeth unto God, in that it doth even then magnify his goodness, when he is as it were separated from man's eye, and from the sight of all witnesses. Truly the doctrine of the Gospel ought not too be the less esteemed when it is preached and published in the open face of the whole world: but yet it behoveth him that speaketh it too have it thoroughly printed in his heart, & to say the same thing in himself before God and his Angels, which he speaketh before men: for otherwise it were but a jangling, or rather an unhallowing of God's word: if a man should step up into the pulpit too talk like an Angel, and in the mean while have no such meaning in his heart, nor be persuaded of the thing that he speaketh. It were better that a man were drowned a hundred times, than too bear abroad the most excellent record of salvation & of God's truth: and in the mean season not too be persuaded in himself of the thing that he preacheth, so as God and his Angels might know that he hath the same thing printed in his heart. Therefore it is not without cause, that after S. Paul hath preached Gods free goodness in choosing whom he liked, and in calling them too the knowledge of his Gospel when he had chosen them, & in confirming them with his strong hand, and by giving them invincible constancy and steadfastness when he had called them: now he addeth that God knoweth his witnessing thereof too be in good earnest and unfeignedly. For he protesteth here concerning the prayers which he maketh alone by himself, when no man could know his thought nor what he sayeth and uttereth with his mouth: that even than he avoweth the same doctrine before God, inasmuch as he prayeth him to vouchsafe too accomplish the thing that he hath begun. Hear therefore we have too mark first of all, that such as mind too have their labour profitable too the edifying of the Church, and such as have any true zeal, must not only give themselves too teaching, but also therewithal pray God too work with them by his power and grace. For oftentimes ●t befalleth, that we do but beat the water, (yea though we have ●he tongues of Angels) because we pray not God to further the doctrine that we preach. For of ourselves we be but unprofitable instruments: and when he hath given us utterance, he must also make it effectual, 
1. Cor. 3. b. 7.  according as it is said, that he which planteth is nothing, and he that watereth is nothing, but it is God that giveth the increase. seeing it is so: Let such as have the charge of teaching God's Church walk fearfully & carefully, & not only endeavour to win men unto God, 〈◊〉 also humbly acknowledge that they can do nothing of themselves, and that they should but cast forth a sound into the air, which would vanish away out of hand, if God wrought not with them by the secret power of his spirit. That therefore is the thing that we have too remember upon the words that S. Paul speaketh here.  
But every of us also aught too apply it generally too his own use. Therefore when we come too be taught God's word, or when any of us readeth it alone by himself: let us not imagine our wits too be subtle enough, and that we be able enough too understand whatsoever the scripture telleth us: but let us acknowledge our own beastliness, and pray God too make his doctrine too prevail in such wise with us, as it may not slip from us. But this thing will be perceived the better by the process that S. Paul holdeth on here, if we weigh well all the words that he useth. He sayeth that he yieldeth thanks unto God without end or ceasing, for the faith which he heard to be in the Church of Ephesus, And for their love towards the Saints: & yet notwithstanding he continueth his praying unto God, that he should enlighten them more and more, and bring them too the perfection which all the faithful aught too labour too attain unto, till God have taken them out of this world. Now, in that he saith that he ceaseth not to give thanks unto God, we see by his example whereabouts the faithful aught too spend their time. For in very deed the chief sacrifice that God requireth and alloweth, is that we should honour him for all his benefits, and yield him his deserved praise for the same. And it is not too be thought that that can be done (as ye would say) by starts or by patches: but like as God on his side ceaseth not too pour out his benefits infinitely, so also behoveth it every of us too enforce ourselves, too bless and praise him without ceasing. For S. Paul speaks here unfeignedly: and when he blessed God for the Ephesians, he meant as much for all other Churches. What an unkindness than were it, if a man should not think at all upon the benefits that he hath received at God's hand? We are all of us bound too praise God for our neighbours. If we hear it reported that God hath prospered his Church, or showed mercy too his people a hundred leagues of, and too be short, if we hear of any thing that aught too make us glad: it becometh our mouths too be open to praise God for it. Now if we be bound too do this for the good turns that we see not, but which our neighbours feel, though they be distant in far Countries from us: what is too be thought of us when God filleth our mouths (as it is said in the Psalm), 
Psal. 145. ●. 16.  and yet in the mean while we have no mind at all too yield him thanks? And we have too note further, that if we be bound too praise God for our meat and drink, and for all the things that belong too this flightful life: he bindeth us to him much more without comparison, when he calleth us too the heavenly heritage, and when he blisseth and inritcheth us with spiritual gifts of grace, which serve too lead us far further than this world. Seeing then that God useth such bountifulness towards us: what excuse can we have, if we follow not the example that is showed us here in S. Paul? which is, that all our life long we must occupy ourselves continually in praising the name of God.  
Now herewithal he showeth that faith and charity are the very gifts of God, & come not of ourselves, as men do always imagine through a devilish pride. I told you afore, that S. Paul played not the Hypocrite in giving thanks too God for the faith and charity of the Ephesians. If every man could believe, and had faith of his own inclination, or cold get it by some power of his own: the praise thereof aught not too be given unto God: for it were but a mockery too acknowledge ourselves beholden to him for that thing which we have of others than of him. But here S. Paul blisseth God's name for enlightening the Ephesians with faith, and for framing their hearts unto charity. Therefore it is too be concluded, that all the whole cometh of God. The heathen men bringing in their own free-will, th●●ght themselves beholden too God for nothing, but for their good fortune, as they termed it: for they surmised that they had all things by their own power and policy. The Papi●ts also will well grant that God's grace must be fain too help us in par●e: ●ub yet 〈◊〉 all that they will have man too be still exalted, and too attain too ●●yth by his own motion. ●eere SAINT Paul shetteeh out all these di●●lish opinions, and showeth (as we have seen heretofore) that whensoever there is any Church in the world, or any people too ●al upon 〈◊〉, which are settled and grounded upon the belief of the Gospel's: God deserveth to ha●e the whole glory thereof. And why? For his hand must needs ha●e wrought in that case, because men would never incline too any goodness, if they were not guided and governed to it, yea and even drawn too it perforce by the holy Ghost. For there is so grea●e 〈◊〉 usnesse in us, that we not only be weak and feeble, as the papists imagine, but also utterly contrary too God, until such time as he have cleansed us. And this is the thing which he meaneth in saying by his prophet Ezechiel, that the hearts which were stony before, shall be turned into fleshly hearts, namely that he will soften them, and bow them to his obeisance.  
Furthermore under these two words of Faith and Love, S. Paul hath comprehended the whole perfection of Christians. For the mark whereat the first table of the Law aimeth, is that we should worship one only God, and hung upon him for all things, acknowledging ourselves too be so indebted unto him, as we aught to flee to him alone for all refuge, and endeavour too spend our whole life in his s●ruis. That is the sum of the first table of the Law. The contents of the second are nothing else, but that we should live together i● equity and uprightness, and deal in such wise with our neighbours, as we should streyve ourselves too help all men without hurting of any man. And we be sure that God hath set forth so good and perfect a rule of good 〈◊〉 in his law, that nothing can be added unto it. seeing it is so not without cause doth S. Paul in this place set down faith in jesus Christ, and charity (towards our ney●●or as the sum of whole christian comes 〈◊〉, showing whereunto we aught too frame ourselves, and which is our rule. But herewith all we have also to mark, that under this word Faith, he comprehendeth the whole servis of God. For it is impossible that we should not be wholly ravished in love to our heavenvly father, being once acquainted with his goodness, as he hath showed it us in the person of his only son. Behold, God draweth us out of the dungeon of confusion and death, and openeth us the gate of the heavenvly kingdom, and telleth us that he will take us for his children. Now can we hear and believe this, but that we shallbe wholly given over unto him, forsaking the world, and hating the evil that is in ourselves, because it separateth us from him. Ye see then how the word faith importeth a full yielding over of ourselves wholly unto God. again, faith is not an idle thing: it importeth that we should resort unto God, and that whensoever we be stained with any blot, we should pray him to redress it: for there is not any necessity in the world, which is not as a dash with a spur, which God giveth us to make us come unto him. faith therefore importeth prayer & supplication. It importeth moreover that it cannot be but we must hallow the name of God by resting ourselves upon him, and by yielding him the whole glory that belongeth too him, when we know that he giveth us all things of his own free goodness, looking for ●othing at our hands but only the sacrifice of thanksgiving. Thus ye see how faith importeth all that is contained in the first table of the Law. True it is that the part is put for the whole: howbeit it is too be considered that the things which we have spoken of, cannot be put asunder. Now than it standeth us on hand too live uprightly & indifferently with our neighbours, as it is said in the sixteenth Psalm, 
Psalm. 16. ●. ●. 3.  that we be beholden to God for all things, and that we cannot yield him any recompense again, and that when we have strained ourselves too the uttermost, too bestow aught upon ●ym, all that we can do, is nother here nor there too him. What requireth he then? That we should be given too doing of good to his poor faithful ones, according as S. Paul also nameth the Saints expressly in this Text. True it is that we aught too use charity towards all men without exception: for we cannot be the children of God, who maketh his Sun to shine both upon good and bad, except we love our enemies, and strain ourselves too succour & help them. That therefore is the mark that we must aim at. Yet notwithstanding this hindereth us not to love all God's children with a brotherly love, because they be knit unto us with a straighter bond. That is the cause why it is said aswell in my forealleged text of the sixteenth Psalm, as in this present one of S. Paul, that we must have love towards all the faithful. Yea and S. Paul's himself in an other place doth well discuss the doubt that may be cast in this behalf. For he willeth us too have charity too all men in general, 
Galat. 6. c. 10.  and chief too such as are of the household of faith. God then will have us too become like him 〈◊〉, and to follow his example in doing good too all men, yea even too 〈◊〉 as are not worthy of it, in so much that we should too the uttermost of our power, procure the welfare of those which seek nothing else but to pick out our eyes. Moreover, for as much as he hath set his ●●arke upon all the faithful, and commended them unto us, he will 〈◊〉 us too bear a certain special brotherly love towards them. For ●ods gifts are too be esteemed wheresoever they be seen, 
Psal. 1. a. ●.  according too the fifteenth Psalm, where it is said, that we must love such as fear God, and abhor such as are wicked. Then if we see the tokens that God hath put into his faithful, whereby he cometh near them: is it not meet that we also on our side should be stirred up too love them? Too be short, we see that S. Paul hath comprised here the whole rule of good and holy conversation: that is tooo wit, that first of all we must give over ourselves wholly to our God, to stick steadfastly unto him: And secondly live evenly and uprightly with our neighbours, abstaining from all evil doing, and endeavouring too do good too all men, according too our power and ability. And how may that come too pass? Even by knowing our heavenly father, and by acknowledging the infinite good turns which he hath done us, and whereof he vouchsafeth too make us partakers daily, so as all our whole life depend upon him, & he only be the party at whose hand we look for everlasting salvation, by calling upon him, and by yielding him thanks all our life long. Let that serve for the first point.  
again, as touching the second, it is not possible for us too love our neighbours, but we must also live soberly without showing any evil ●●ample, and look in such wise too our behaviour, as no man may have cause too complain of us. For what charity is there in a whoremonger that goes about to dishonest another man's wife? or in a thief that seeks too steal another man's goods? again, seeing that our life aught too be guided with all honesty: when soever any man bruste●h out into drunkenness, blasphemy, or such other things, it cannot be, but that in so doing there must be some trubbling of poor folk●●, some robbing them of their goods, or some starting out into all manner of extortions and excesses. So then, if we have charity, and lo●e towards our neighbour, we shall live a sound and upright life with them, and we shall rule it in such wise, that we shall not buzie o●r selves about vain fancies, as the Papists do: for they take 〈◊〉 pains in their Ceremonies, and they call it Gods servis too bab●●e much, and too gad here and there on pilgrimage, and to do this 〈◊〉 that: and in the mean while they do but plonder away in their ow●e imaginations: and that is only for want of knowing whereunto God calleth them. Too the end therefore that we take not labour 〈◊〉 vain, let us mark what God alloweth, and let us hold us too that. For we cannot miss, if we abide continually in the way, as he showeth it us by his word, specially sith he showeth us in so small room●, what is requisite too the leading of such a life as becometh us. For were the volumes long, and without end, we would excuse ourselves that we were no great Clerks, and that we could not bear away so many things. But now seeing that our lord uttreth his whole demands in two or three words? we must needs grant, that if we bear not away so short and eazie a lesson, we be to● peevish and froward, and stop our ears 〈◊〉 wilfully, lest we might hear what he saith unto us.  
Finally it is too be noted upon this word Faith, that S. Paul doth not without cause say, the faith in jesus Christ: for that is the thing which we must look at. The fathers of old time had always the image of God before their eyes: for they might not make sacrifice but before his merciseate: they might not hope that God herd them, 
Colos●. 1. ●. 15. etc.  or was merciful to them by any other mean. They then had the visible image of the Ark of covenant: 
H●br. 1. a. 3.  but we have now jesus Christ the image of God, which was invisible of himself: for not without cause doth S. Paul say, that God is incomprehensible till he manifest himself in the person of his son. Therefore sith we have jesus Christ who is the express image of God, it behoveth us to look thither. And here ye see also why it is said, that he is the express image of the power of God his father. For although the persons be distinct: 
john. 5. d. 23.  yet doth he represent unto us the things that are belonging and requisite too ou● salvation, so that in knowing the son, we know the father also, as sayeth S. john: and he that hath not the son, renounceth the father, what protestation soever he make of going too him. So then, whereas it is said here, 
john. 14. a. 1.  that we must believe in jesus Christ: let us bethink us of the warning which he giveth to his disciples. Believe ye in God (sayeth he?) believe ye also in me. There he showeth that the ancient fathers which lived under the Law, had but a dark teaching, until the time that he was manifested too the world. True it is that they woorshippid the living God, yea and that they had none access unto him but by means of the mediator. Howbeit, that was but under shadows and figures, nother had ●hey any such light as we have nowadays under the Gospel. And 〈◊〉 that cause also told I you that he is called the image of God, who is of his own nature invisible, so as we could not know him, unless he ●●tered himself by such means. Too be short, let us mark that we ●oo nothing else but wander, till we have our faith settled in jesus Christ. And this will be the better perceived by the errors wherewith ●he world hath been embrewed unto this day. For the Papists will pro●est well enough that they believe in God: as much do the Turks & the jews also. True it is that the Papists and jews seem too come nearest the truth: for the jews protest that they worship the living God, even the same God that gave them his Law by Moses. But what for that? In the mean while they reject Christ, who is the end and substance of the Law. As for the Papists, although they ●●●fesse Christianity, & avow jesus Christ to be their saviour: yet is 〈◊〉 apparent that they make war against him, for as much as they 〈◊〉 set up serving of God after their own liking, so as there is nothing but disorder in all their doings. As touching the Turks, they can well enough say, almighty God the maker of heaven and earth: but shall we think that God will renounce himself, or unsay that which he hath said, which is, that no man can come unto him but by his well-beloved son, whom he hath ordained too be the mediator ●●tweene him and men? again we see how the papists will well enough say, that they believe in God: but yet therewithal they will needs 〈◊〉 patrons and advocates too bring them too his presence. Again, 〈◊〉 not enough for them that they be bought with the blood of ou● 〈◊〉 jesus Christ: they must also put too their own merits, and ●●●●some themselves by their own satisfactions: and when we have offended God, we must have such means and such. Then if a man list too examine the papists belief, surely he shall find that they believe their own dreams, and that all that ever they do, is 〈◊〉 confused maze. For with jesus Christ they mingle whatsoever cometh in their own head, whereas we know that he aught to continued whole a●one by himself. We see then how S. Paul leadeth us to the true trial of our faith: which is by resting upon jesus Christ, so that we feel ourselves utterly void of all goodness, and that we m●●t draw from out of his fullness, too be filled with all good things, or else ●o will be unto us. For if we had all the Angels in hea●en on our side (if it were possible:) yet is it certain that all should go too wreck, if we have not the said head, as S. Paul sayeth in the first and second chapters of the Epistle too the Colossians. 
Coloss. ●. c. 28. &. 2 b. 10.  And so ye see what we have too gather upon that sentence.  
Now after S. Paul hath said, that he thanketh God for the things that he saw already in the Church of Ephesus: he addeth that 〈◊〉 prayeth too him also. This is too show us that when we see God bestow his excellent gifts upon his children, we had need too beseech him still to contenewe and go forward with the same, and that for two causes. For he that standeth, may happen to fall, and again, God had need too increase his grace more and more. For even they that are the perfectest shall have cause too be ashamed, if they look well into their own wants. Ye see then that the thing whereto S. Paul bringeth us, is that when we praise God for the gifts which he hath bestowed upon his chosen children▪ we aught too match prayer also with our thanksgiving. And why? For it is in hi● only too bring too pass the thing that he hath begun: and it beh●ueth us too lay always this ground, Lord thou wilt not leave the work of thine own hands half undone. 
Psal. 138. b. 8.  And the same thing whi●h we aught too do for others, is also requisite for ourselves. Too be short, we be here warned too magnify God in such wise for his goodness and gifts which we have felt already, as we must perceive that there is still much default in us, and that it standeth us on hand that he should give us perseverance too the end: and moreover that he should correct our vices, and augment his grace in us, till we be come too full perfection, which thing will never be till we be rid of this mortal body. Yet notwithstanding we see how Satan doth now adays possess such as surmise a hellish perfection, and make but the three first petitions too their father, saying, that it is enough too pray God that his name be hallowed, that his kingdom come, and that his will be done: and so they cut of all the rest of the prayer which our Lord jesus hath left us. And for this matter I have the signing of their own hands which their disciples know, whereby those devils show that they must needs be utterly without wit, seeing they be carried away so far, as too refuse too yield God this glory, that even now we be yet still over laden with the burden of our infirmities, held down with store of corruptions, and hemmed in with abundance of vices, and that God must be fain too cleanse us of them more and more, yea even from day too day, until he have brought us too the perfection whereunto he calleth us. And it standeth us so much the more on hand too mark this doctrine well: because the Papists are not so far overshot in the errors of their superstitions and Idolatries, as these varlets are, which do now adays sow abroad their poisons in their privy meetings and lurking holes. But howsoever they far, let us mark well what is showed us here by the holy Ghost, when S. Paul sayeth that he prayeth God. And why? I have told you already, that the Ephesians had profited, and that the gifts of God and of his holy spirit were augmented in them: He hath showed that. Now too knit up the matter, he sayeth further, that he prayeth God too give them that which they have not, & which they want as yet. Sigh it is so: let us mark that the more we have profited, the more cause have we too humble ourselves, and with all mildness too beseech God too finish the thing that he hath begun, 〈◊〉 too increase his gifts in us, till we need no more too go any f●rther, which shallbe at the meeting, whereof we shall speak more in the fourth Chapter.  
But yet must we mark well the words that S. Paul useth. For he sayeth, the God of our Lord jesus Christ, the father of glory, or the glorious father, (for the speech father of glory, is put in the Hebrew tongue, for glorious father) give you the spiritual revelation too have knowledge of him. Now when as S. Paul sendeth us here too jesus Christ, saying, that the God whom he calleth upon, is the same which is the God of our Lord jesus Christ, yea and his father too: it is too show the trust that he had too be heard, and that the Ephe●●●ns should take heart too follow the same fashion and rule of praying, ●●d that when they have any occasion to resort unto God, they should h●ld the same way that he did, and keep by the straight line of coming 〈◊〉 our Lord jesus Christ. But now if a man demand how God is above our Lord jesus Christ: the question is easy too be resolved, if we have an eye too the person of the mediator, 
john. 10. ●. ●0.  which is abased in our stead and degree, too be the mean between God and us. true it is that jesus Christ is all one with his father, and when we speak of the living God, it behoveth us too acknowledge that the whole fullness of the Godhead dwelleth in him. Therefore we must not separate our Lord jesus Christ, 
Coloss. ●. b. ●.  as though he were a new God, and some other than the same that was showed too the fathers from the beginning (as some devils say now adays, which have stirred up that stining villainy and abhommination:) but it is the self-same only one God which hath showed himself too us in the person of the father, so we seek him in jesus Christ. For in jesus Christ we have too consider the office of the mediator, in that he so abased himfelse. Not that he forwent any whit of his majesty, nor that he was any whit abridged or diminished of his eternal glory, there was no such thing at all. But as in respect of us he was abased, yea and utterly emptied. And we must not be ashamed too say, that jesus Christ was abased, seeing it is said that he was emptied: for that is the very word that S. Paul useth too the Philippians. 
Phil. 2. a. 7.  Therefore when we speak of jesus Christ as he is joined to us, too the end too bring us too his father: so is he under God his father, namely in respect that he hath taken our nature upon him, and is become our fellow. And that also is the cause why he said to his disciples (as S. john reporteth in his twentieth chapter) Go ye too my brethren and tell them, 
john. 20. d. 17.  I go too my God and your God, too my father and your father. Lo how jesus Christ joineth himself in such wise with his faithful ones, that he saith he will have one self-same God with them. Yea verily but in what sort? For is he not God himself? Yis: howbeit forasmuch as he is clothed with our flesh, and inasmuch as he voutsaved too be made flesh, too the end that we might be members of his body: that is the cause why he hath one God with us. And that is the cause also why the Apostle applieth this text of esay's too his person: 
Esai. 8. d. 18. etc.  Lo here am I with the servants which thou hast given me: so as jesus Christ cometh there as a captain that presenteth himself before his king and prince, 
Heb. 2. d 13.  saying, Lo here I am with the company of children which thou hast given me. Howsoever the case stand, we see that jesus Christ draweth us too God his father, too the end we should repair too him with full trust, and he receive us. For otherwise who is he that durst be so bold as too height himself that his request should be heard? What grace could we obtain, 
john. 14. a. 6.  if the gate were not opened us by jesus Christ, and that he performed not the thing that he hath spoken, namely that he is the way:  
Howbeit too the intent we might the better know what need we have too be guided by our Lord jesus Christ: S. Paul setteth here before us the infinite glory of God. How dare we then be so bold as too offer ourselves into Gods sight, but for that we have an advocate which maketh us a way in thither? For if the sun do dazzle men's eyes, and the heat of it singe us though we be very far of from it: what will become of us when we will press unto God? For what else is the sun than a little power which he hath breathed into it? And must we not needs be as it were swallowed up, when we press to the incomprehensible majesty that is in God? Yet notwithstanding if we have jesus Christ, we have too understand that God is not only the father of glory, but also the father of mercy, and that he looketh with pity upon such as are most miserable, and are had in reproach and disdain of the world. Lo whereupon we aught too rest in praying unto God.  
S. Paul prayeth God here expressly too give the Ephesians the spirit of wisdom and revelation. It is certain that God had already revealed to them the truth of his Gospel, as it is seen. And verily we could not have one spark of faith, or of light, except God had wrought in us already, 
Math. 16. c. 17.  according as it is said to Peter in the sixteenth chapter of S. Matthew, Flesh and blood hath not opened these things unto thee, but my heavenly father which is in heaven. And yet for all this, Peter showeth afterward, that he knew not any whit of Christ's spiritual kingdom. Then although he were but as a silly novice sat his A. B. C. yet is it witnessed of him, that the small taste of the Gospel which he had, was a gift from heaven. Hereby we see how God must be feign too increase his gifts more and more in us: and in that respect is our life termed a way, because we must always go on forwards, till our race be ended. And who soever imagineth any perfection in this world, is possessed of Satan, and utterly renounceth God grace. Yet notwithstanding let us not surmise that God changeth his purpose, (for he is not variable) or suffereth his grace too be chopped out in gobbets and cantles, at men's pleasures: but he hath appointed this order, that we should grow from day too day, and yet therewithal learn● to acknowledge soberly our wants, and too groan for them, and to mislike of them, & to hold ourselves always in awe. Ye● see then that these two things agreed very well: namely that the Ephesians had already received the spirit of Revelation, and yet that they needed to have it given them of God. For although there be but one spirit, yet are the gifts divers, and they be distributed to every of us in measure, and as it pleaseth him to give them. There is none but jesus Christ which hath received them fully. He only is the fountain that can never be drained dry, it is he upon whom God's spirit re●teth: to the end that we should all of us be made partakers of it. And for our own parts let us acknowledge, that the wizest of us have need too be always scholars, and too learn still even to our dying day. Howbeit, by the way let us mark that this word Revelation condemneth us of all blyndesse. For we have our eyes open too discern between white and black: we see the Sun and the Moon, we see these worldly things, and are able to judge of them: we need no new Revelation for that gear, for we have it of nature. True it is that our eyes are instruments of God's power and goodness, whereby he maketh us to enjoy the light: but that is a common thing. But here S. Paul showeth us, that we be blind, and that we conceive not any whit of God's spiritual grace, except he open our eyes, and take away the kercheefe or veil that is before them, yea and give us a new sight, which we have not. For we have our eyes worse than stopped, until he enlighten them by his holy spirit. Thus ye see what we have too bear in mind. And that is the thing which he proceedeth still withal. Namely (saith he) too have the eyes of your understanding enlightened. But a man might reply, If we have the spirit of Revelation already, why have we need of it? verily as who should say, you saw nothing at all. True it is that you see partly: but you have your eyes still too much dimmed. And this may be said generally of all men, 
1. Cor. 13. d. 12.  according as it is said, that in this world we see things but d●●ly, and as it were through a glass, till we be able to behold God in his heavenly glory, at which time we shallbe fashioned like unto him. Agey●e, too the intent that men should not allege (and say) M●st God then reveal things in such wise unto us, as if we were in such taking that we could see nothing at all? And shall a man be as a bru●e beast without discretion or judgement? To answer hereunto, it is true that we have some wit, but yet are we blind for all that, because we be corrupted by sin. God therefore must be fain too give us new eyes, as I said afore. And he addeth the word wisdom, the better too beat down the fond overweening that men conceive in themselves, when they will needs fly without wings too come unto God. For there is not that man which would not be wise. If we desired true wisdom by seeking it at God's hand: it were a good and well ruled desire. But there are two faults in us: for we will needs be wise after our own conceit. Am I not wise enough too govern myself, will a fool say? And in the mean while we despise God's word, and every of us will needs have the bridle laid loose in our neck, and have leave given him too do what he thinketh good. But that is too great an overweening. The other vice is, that in reading the holy scripture, we still imagine too come too the knowledge of the things that are contained there, by our own discretion. But here both twain of them are excluded by S. Paul. For when as he desireth God too give his faithful ones the spirit of wisdom, he showeth that they have no discretion, no more than brute beasts, except it be by the guiding of our Lord jesus Christ, of purpose too come too the kingdom of heaven. For even in civil matters and worldly affairs, God giveth it not too any, but too such as he thinketh good. Now if he keep his special goodness always too himself, too give discretion too whom he listeth, too guide himself withal in these base things of the world: then doth he make the unbelievers too be well sighted: and therefore when the case concerneth the heavenly life, there is no preparation in us. And so S. Paul presuppozeth the thing which I have said already, namely, that we must be taught at God's hand, too know him by the doctrine of truth through the record of the Gospel, for without that, we should be like these fantastical fellows, which rove under the pretence of having the revelation of God's holy spirit: howbeit, that is not after the manner that S. Paul taketh the word Revelation, when he prayeth God too give it too his children. As for example, when jesus Christ speaketh of his spirit, he doth not separate it from the doctrine that he had preached. When the spirit cometh (sayeth he) he shall tell you all truth. 
john. 14. d. 26. & 15. d. 26.  And how is that? Had not the Apostles received it already? Yis: but he addeth, he shall show you the things that you hear now of my mouth. Too be short, it is the peculiar office of the holy Ghost to teach us in such wise, as the word which we hear, may therewithal have his course & place, and as we may profit in the same.  
And thereupon S. Paul showeth also wherein lieth all our light and knowledge: namely in knowing God in the person of his only son. That (say ●is the thing wherewith we must content ourselves. For if we have ●i●klishe wits too be inquisitive of the things that pass our capacit●e: Let us consider a little how weak and raw our understanding is. And if our wits be so gross & heavy: how shall we do when we would s●ye above heaven and earth? Are we able too comprehend all that in so small a room? Yet nevertheless we see how men take unmeasurable leave to be inquisitive of this and that, & to put forth questions in way of pleading and disputing against God. For this cause S. Paul showeth us here, that if we mind too be wise, it behoveth us too be sober: that is too wit, we must understand what manner a thing God and our Lord jesus Christ is, as he himself will show anon after, that when we be once come to that point, we have so much as aught well too suffice us, and if we presume too go any further, it is but a wilful overthrowing of ourselves. S. Paul then will show that more at length hereafter: but it aught to suffice us, that as well in this text, as in all the whole holy scripture, we aught too learn which is the God whom we aught too serve, what is his will, how we may have our trust in him, what entrance we may have to pray too him, and too fly too him for secure at all times. That is the thing whereunto we must employ ourselves. But that cannot be done, unless all that ever we have need of, and is available to our welfare, be too be had in jesus Christ, in whom God hath manifested himself. For in itself the majesty of God is too high a thing, and we should be undone a hundred times before we could come near him, if it were not that he is come down unto us. But if we once have jesus Christ▪ there we have a lively image of him, wherein we may behold whatsoever is requisite for our salvation. For there we understand that God is our father, and that we be cleansed from all our sins too be transformed into the glory of God. There we see how God accepteth us for righteous, and that we be reconciled too God again. There we perceive how he hath ransomed us, and that we shall never be left destitute of the grace of his holy spirit, till he have brought us too the joying of our inheritance. Thus do we know all these things in our Lord jesus Christ. 
1. Cor. 2. ●. 2.  And that is the cause also why S. Paul sayeth in another place, that he desired not too know any other thing than jesus Christ, and that it is he only of whom he intended too boast. According whereunto we have seen heretofore, how he forsook all things to abide under the Cross of our Lord jesus Christ, and that although the same hath too the worldward nothing but shame and reproach: yet he protesteth that he had given over all that he had esteemed afore, and that he esteemed them but as hindrance and loss, yea and as filth and dung, too the intent too cleave too our Lord jesus Christ, and too show that such as are possessed with the fond opinion of their own deservings, do separate themselves from our Lord jesus Christ, and that if we will be knit unto him, we must give over all that we imagine ourselves too have of our own, and offer ourselves unto him ●oyde of all goodness, too be filled at his hand: And here ye se● also why S. Paul saith, that he had liefer come too the haven of salvation poor and stark naked, then too live in the mids of the Sea, and too be there swallowed up. For although he were taken for an holy man, and as half an Angel: yet made he no reckoning of all that, so he might be partaker of the remission (of sins) that was given him in jesus Christ, and of the grace which he hath communicated too all his members. Therefore let us learn too magnify God's grace in such wise, as we may utterly forget all the toys wherewith the devil de●●iueth the unbelievers, by puffing them up with I wot not what manner of pride, and come utterly empty too our Lord jesus Christ ●oo beg his grace. For we cannot receive one drop of it, but by confessing ourselves too be utterly unworthy of it.  
And now let us fall down before the majesty of our good God, with acknowledgement of our faults, praying him too make us perc●yue them more and more, and that the same may so humble us, as we may be established in his grace, and labour too come nearer and nearer unto him, that being beaten down in ourselves, we may be razed up by him through his mere mercy, and depending altogether upon him, resort unto him as too 〈◊〉 father, and continue in so doing till he have taken us out of the prison of sin, and joined us perfectly too himself. That it may please him too grant this grace, not only to us, but also too all people. etc.   

The seventh Sermon upon the first Chapter.  
17. I pray for you, that the God of our Lord jesus Christ, the father of glory, give you the spirit of wisdom and revelation, too have the knowledge of him:  
18 That is too wit, too have the eyes of your understanding enlightened, too the end ye may know what the hope is which you aught too have of his calling, and what the riches are of the glory of his heritage among the Saints.  
ALl men have naturally some understanding. Not that it showeth itself as soon as they be borne: but in process of time all have some discretion of good and evil. And for that cause are they reasonable creatures. But the understanding which we have of nature, is not enough too bring us too the kingdom of heaven. For we stop far short when matte●s that concern the heavenly life do come in question: We see that every man hath wit in matters and affairs of the world: and every man will look about him. Again although divers could find in their hearts that their own consciences were dead: yet notwithstanding God hath so graved a kind of feeling in their hearts, as our lives must needs be bridled, and even the wickedest and worst natured of us all, shall of force have some remorse or hartbyting, and be constrained whether they will or not, too allow the good, and condemn the evil. True it is that when they have committed any fault, they will labour too hide it with vain excuses. But if a man ask them whether murder, extortion, robbery, whoredom, deceit, and forswearing be virtues or no: thy will say, they be vices worthy too be condemned. Every man will talk so. For it is God's will that there should be such a knowledge printed in man's heart, too the end that all should be condemned without excuse, and be enforced too be their own judges. But (as I said afore) this is not enough too lead us unto God, and too open us the kingdom of heaven in such wise, as we may know how too be saved, or how too call upon God. Then are we stark blind in that behalf: for our insight reacheth not beyond the world. Therefore God must be fain too work in us, and too give us new eyes too spy out the things that are requisite too our salvation. And that is the cause why S. Paul prayeth unto God here too give them enlightened eyes. Wherein he presuppozeth that men have already some entrance, not too attain so high as is requisite: but too have some seed of Religion in them, and too perceive that there is a God: Furthermore God must be fain too give a greater light, and such a one as we be quite void of, by reason of Adam's sin: for we be plunged in such darkness, that we go clean awk from the right way, till God have reached us his hand. Ye see then that the thing which is contained here, is that God hath done more for us in giving us the eyes of understanding, than in making us men, and putting us into the world? because that thereby he reformeth us, and giveth us a clear and sure insight, as to those whom he hath chosen. For it is a privilege which is peculiar too his own children, and not common too all men. And truly we see that when God uttereth his power, it is not known but only too such as have enlightened eyes, according too this saying of Moses, 
Deut. 2●. a. 4.  Thy God hath not given thee a heart too understand, nor eyes too see, even unto this day. We know that miracles were wrought in the sight of the people: yet notwithstanding the passing of the read sea, the issuing of the water out of the rock, the falling of the Manna down from heaven, the thick cloud by day, and the fiery pillar by night, the abundant coming of the flesh unto them, and the horrible punishments that God laid upon the rebels, and upon such as had given full scope too their own lusts, all this gear the people understood not. Moses' telling them that they had need too refer themselves too God, that they might be enlightened by his spirit, sayeth, I see that even unto this hour God's gracious doings have been buried among you through your unthankfulness: 
〈…〉  but that is because men are blockish, and do never understand aught that belongeth too their welfare, till God have wrought in them. Therefore it standeth you on hand too rid yourselves of all overweening, and too crave understanding at God's hand, acknowledging yourselves too be unable too reach so high as too judge rightly of Gods works, and too profit yourselves by them, until he have given you a heavenly sight in your minds. This is the sum of the things that we have too mark in this strain.  
Now hereupon it is easy too gather, how the wretched world hath been beguiled by the opinion of free-will, which hath been put into their heads. For the Papists will well enough grant, that without God's grace we cannot walk as we aught to do: but yet they say therewithal, that we may well further God's grace by our own free-will: & so they make a medley of them together. When they mind to define free-will, they say it is a mingled thing, so as we have reason and wit too choose the good, and too refuse the evil, and that therewithal we have also power and ability, to perform and put in execution the thing that we have purposed. But we see after what manner S. Paul speaketh here of mamies reason, which they term the Queen that overruleth and bridleth all our thoughts and deeds. He showeth that she is stark blind, until God have renewed her, and not that he doth but supply our wants where any be, as though there were some piece of power in us. Had it been so, S. Paul would have said, that God furthereth our light, or that he increaseth it, or that he addeth too it whatsoever it hath need of. Howbeit he speaketh not so: but he sayeth, God give you inlyghtened eyes: showing thereby that it is a free gift, & not only that our Lord must be fain too bear with our infirmities, and too put some further portion theruntooo: but also that we being blind can see nothing at all, till he have opened our eyes, and that we be guided and governed by the said manifestation of his holy spirit, which we have touched heretofore. And now forasmuch as men run always flinging over the fields, & buzie their heads about many unprofitable things: S. Paul showeth us whereto we aught too apply all wholly both our understanding & wit, namely about the seeking how too know what the hope of our calling is. I have told you already, that men are as ye would say, borne to curiosity, and that they rove & range, and frame many wicked gazes (in their heads:) & that is the cause why many men do martyr themselves out of measure, 
2. Tim. 3. b. 7.  ever learning, a●d never attaining too the knowledge of the truth, as sayeth S. Paul. Therefore let us mark well, that all the true knowledge which we must seek, is too attain to the hope whereunto God hath called us. For the scripture serveth not too feed us with vain and superfluous things: but too edify us too our welfare: that is too wit, to make us perceive God's goodness, that we might be joined unto him, and he be our true happiness. And hereupon we may gather also, that until such time as our Lord have enlightened us by his holy Spirit, we can found nother way nor path too come near the heavenly life, not nor so much as guess what it meaneth. Wherefore it is for our behoof, that our Lord should put us in possession of our salvation, by the power of his holy spirit. I told you heretofore how that faith serveth too give us an entrance into the kingdom of heaven, and into the heritage that is purchased for us by our Lord jesus Christ, and that God must be fain too give it us by his holy spirit. Then sith it is so, let us mark that we have need, not only too have ●he Gospel preached unto us, but also that God bore our ears, so as we may harken too the things that are contained in the same, and he open our eyes too see the things that he showeth us: and too be short, that he may both begin all, and bring all too pass. Howbeit for as much as men (as I said afore) do by their fond imaginations take more upon them than they aught too do, and on the other side despise God's gifts: S. Paul magnifieth here the hope whereof he had made mention before, saying: What the richesse of the glory of his heritage are among the Saints. No doubt but that when there 〈◊〉 any speaking of God, and of our Lord jesus Christ, we will say, ●●ey be high things: howbeit that is but too exempt ourselves from ●●em, if we could scape: so as we could be contented to know ●ightnought of the things that concern our salvation. We be vn●aciable when any body feeds us with vanities and leazing: but if God call us too his school, we shrink back as much as we can possibly, yea and we set this afore us as a shield, that we be rude, ●nd that we have but a small and over gross understanding, & that the secrets of God's word are too deep and incomprehensible for us. We have skill enough too say so: and yet is all but hypocrisy and feynednesse. And for proof thereof men will always judge after their own liking, so as if any thing be propounded to them from out of God's word: Is it so, say they? And how is that possible? They reason, they scan of it. Behold, it is God that speaketh, and yet will not they without gainsaying, receive the things that are showed them in the name of God. We see then that they do but lie, in saying that they be dull and gross witted: for they think the clean contrary. The starkest idiots (say I) and the veriest dolts of them all will still be wizer than God. again, on the other side, what causeth the Gospel too be despised, but that a number of per● and fantastical fellows, think it too be but a simple doctrine, and that it hath not fineness and subtlety enough for them? So much the more need therefore have we too bethink us of the thing that is showed us here by S. Paul: which is, that the glorious heritage whereunto God hath called us, is an infinite riches. For besides that we be nothing else but mire and rottenness, s●●● shutteth us out from all hope of salvation. And so long as we be God's enemies, what can we look for at his hand but utter confusion? Yet notwithstanding it pleaseth him too make us fellows with the Angels of heaven, yea and more than that too: for we be made members of our Lord jesus Christ, to the end we should be partakers of his life and glory. How excellent riches are these? When we shall have employed all our wits about them, aught we not too be too too much ashamed, seeing that God hath uttered so inestimable goodness towards us? So then, S. Paul too waken up men's drowsiness, and to rebuke and correct their unthankfulness, for that they commend not the hundredth part of God's grace, as they aught too do: telleth us that if we think better upon it, we shall find that his speaking after that manner, is too stir us up too pray God too enlighten us, because that without him, we should not be able too come any thing near faith, nor near any knowledge at all.  
Thus we see now S. Paul's meaning, which he pursueth and continueth much more in adding, what the excellency of his power is in us that have believed. And again, according too the effectual voorking of the strength of his power. He gathereth and heapeth up many words here together, which import all one thing. Nevertheless it is as it were a correcting of man's lewdness, which labour too deface God's goodness as much as they can, insomuch that whereas they be not able too deface it altogether, they diminish it in such wise as it appeareth not, as if it had but a spark whereas it aught to have full light. But by the way let us mark, that whereas S. Paul setteth down here the Saints and believers: he meaneth the faithful whom God hath already called to him. And therein he showeth that even when we have faith, all our holiness proceedeth of God's mercy, and men bring nothing of their own growing. Truly this title of Saintes is very honourable: but yet it behoveth us to go to the wellspring of holiness: for in ourselves we have nothing but uncleanness. God's children must needs be holy: yet must they consider from whence they have it, whether they have of their own purchase and policy, or of God's gift. S. Paul showeth here, that the praise thereof aught too be yielded simply unto God. 
Levit. 11. g. 44. & 19 a. 2. &. 1. et. 1. c. 15.  For it is not for naught that he sayeth so often, I am holy. And again, we know that jesus Christ was sanctified for us, too the intense that we might be washed and scoured from all our uncleanness. Thus much concerning the first point.  
Afterwards followeth the cause of our faith: namely that men attain it not otherwise, than by the drawing of a secret motion, 
Math. 11. d. 29.  according as it is said, ●hat we must learn of God, not only because his word containeth all wisdom, and God doth thereby teach us faithfully the things that are for our behoof: but also because our Lord expoundeth it moreover, saying, he that heareth it of my father. He himself spoke it, 
john. 6. e. 45.  which was the wisdom of God: and yet he showeth that the things which ●e uttered with his mouth, could not prevail, except God spoke with●● a man by his holy spirit. Now if jesus Christ could not profot men by his teaching, further forth than God's spirit wrought within their hearts▪ what shall the preaching do which we hear at the mouth of mortal men, who are nothing? men than must plant and water, and God must give increase, 
1. Cor. 3. b. 6.  as S. Paul sayeth in the third Chapter of the first Epistle too the Corinthians.  
Furthermore, as I have told you, that we must draw all our holiness from out of jesus Christ, in whom we shall find all the fullness and plenty of it: so also let us understand, that by that saying we be warned, that we be not called too filthiness, too take leave too do evil: but too be as it were sholed out too the service of God. Most men can well enough brag that they be faithful, and that word runs roundly upon every man's tongue: but faith is a preciouser thing than we think: for it 〈◊〉 our hearts (as it is said in the foftenth of the Acts) too the intent we should be as it were sholed out and set a side, 
Act. 15. b. ●.  too give ourselves wholly too God's service. But hereby it is meant, that men are as it were of a corrupt and infected lump, till God have drawn out the one so●t from the other. Then differ we nothing at all from ●hem that are as deeply plunged as is possible, in all manner of evil and wickedness. We be all alike (say I) as touching our nature. But they that believe in our Lord jesus Christ, must be as it were ●orted out from the rest of the world, as S. Peter also sayeth in his first Epistle. Again, we have seen heretofore, that we be cleansed by the b●ud of jesus Christ, too the intent too be drawn out of this world, 
john. 17. c. 15.  according also as he sayeth in S. john, where he prayeth too his father, not too take us out of this world, and out of this transitory life, but too keep the naughtiness of the world from bearing rule in us, and too exempt us from it. Ye see then that the thing which we have too bear in mind, is that holiness is the true record of ou● faith. And therefore whosoever is called a Christian, aught too fee consecrated unto God, and not too intermeddle or defile himself with the uncleanness and filthiness of the world. True it is that our holiness shall never be perfect, so long as we be in this world: for we do always draw the lines too us, and although sin over master us not, yet doth it devil in us, and we keep continual battle against it, to get the upper hand. But howsoever the world go, yet when God once hath sanctified us, we must apply ourselves to his service, we must endeavour too cleanse ourselves more and more from all vices, and we must give ourselves wholly unto him, so as we be no more as worldlings, which take leave too do what they list. This in effect is the thing that S. Paul meant too say.  
Moreover, no do●●● but that in this place he maketh comparison between such as are drowned in all ignorance, or rather are so hardened, that they have no mind at all too submit themselves too the obedience of the Gospel, but do fight furiously against it: and the faithful which are as silly sheep, hearkening to the voice of the good shepherd. S. Paul then condemneth here all scoffers and scorners which despise God, and are as Dogs or brute beasts, without any feeling of religion. When we see these things, they are all of them mirrors unto us, too make the hears stand up upon our heads, by making us too know what we should be, if God pitied us not. And therefore when we see folks scorn God so openly, and rush forth at random into all lewdness, let us acknowledge the infinite goodness of our God, in that he hath separated us from the company. Wherefore when we see one sort sotted in their unbelief, and an other sort full of pride, bitterness, and stubbornness against the Gospel: let us understand that we ourselves should be like them, but that God hath reached forth his arm upon us.  
But now let us mark well the words that S. Paul useth herein, saying, the excellent greatness of his mightiness, according to the effectual working of the power of his strength. It should seem that the holy Ghost meant too thunder down upon this devilish opinion wherewith the world hath at all times been besotted▪ that is too wit, of free-will. For the heathen men presumed so far, as too say that God had in deed created them too be in the world, and that it was in his power too give them good or bad fortune, as they termed it: but that it was in every man's own power and freechoyce too follow virtue, and too behave himself in such wise, as no fault might be found in him. Lo how the heathen men parted the stake between God and themselves. The lesser matter, which is the setting of us here beneath too crawl here like frogs, they left unto God: but the greater matter, namely our attaining unto heaven, and the ruling of ourselves in all virtue, that said they, was in man's own abilltie, and belonged only too himself. The jews and Papists have not been altogether of this mind: for (as I have touched already) they confess that we have need of God's help: But yet for all that, they will have us too mingle some piece of our own holiness with God's grace, and too be able too work jointly with it, as they say, insomuch that when it cometh too the reckoning, the chief part shall always be found in ourselves.  
But let us see how the holy Ghost speaketh of it. Too what end useth he all these term of highness, power, strength, effectual working, and mightiness? wherefore heapeth he up all these together, but too show that men be mad when they will take more upon them than becometh them? There is not that word here, which serveth not to abate our cackling, if we boast of never so little a drop of goodness. For if men say, I have yet some good moving in me, I have some piece of virtue: behold, S. Paul speaketh of highness: as if he meant to show that all the goodness which we have, is above the world, and hath not his root nor spring in ourselves, but cometh from above, as S. james sayeth. 
jam. 1. c. 17.  Again, if men say, we have some power too withstand our own vices, and to fight against temptations: S. Paul sayeth here, that our strength, our power, and our might cometh of God, and that he must be fain to vestowe it upon us, and we to receive it of him. If men say still, yet by straining ourselves we may be able too do somewhat: S. Paul telleth us, there is no effectual working, there is no bringing of the thing to pass, unless God give it us, according too his speaking of it in the second to the Philipians, where he sayeth, 
Phil. 2. b. 12. 13.  that it standeth us on hand too walk in fear and wariness, because it is God which giveth both the will & the ability to perform the will, according too his own good pleasure: that is too say, he beginneth the work, and bringeth it too the end and knitting up. Too be short, let us mark, that look how many words there are here, so many great thunderclaps and lyghteninges are there too beat down and too sink all the pride of man, too the intent that being confounded in ourselves, we might give God the glory which he deserveth, and with all lowliness frankly and freely yield ourselves guilty, acknowledging that all goodness cometh of him, & that we be beholden to him only for it. Thus ye see how the effect of the matter which we have too mark upon this strain, is too imbace ourselves in such wise, as we might have no desire too part halves with God, too say that he doth but help us, and that there is some portion of his grace and holy spirit in our own free-will: but too yield him purely and simply the whole praise of our salvation.  
Furthermore, let it also make us too despise the world, that we may content ourselves with the hope of the everlasting life which is purchased for us by our Lord jesus Christ. For we know that although men be generally subject too many afflictions, and that this life of ours be notwithout cause termed a vale of wretchedness: yet god exercizeth his own children with greater abundance of adversities, than he doth the other sort: for they also have need too be always put in mind to renounce the world. If we should live here to much at our ●ase and pleasure, what would become of us, seeing we miss not too fall a sleep here, notwithstanding that God do prick us and quicken us up so many ways, to pass hence in post without ●esting here below? ye see then in few words, how God will exercise us many ways after he hath called us too the faith of the Gospel, for else we would be weighed of serving him, and it would seem too us that his love were but a very slender thing, if we should not learn to give over all other things as little or nothing worth, and too embrace jesus Christ. Therefore let us learn that S. Paul's intent here, is too draw us in such wise unto God, as nothing may let us too walk in our calling: and that if we have not all things to our liking in this world, we may learn too esteem the inestimable benyfites of our God better than we have done, that we may say with David (as he speaketh in his sixteenth Psalm) I have mine heritage, which sufficeth me: seeing that God hath given himself too me, I have so excellent a portion, 
Psal. 16. ●. 5.  that I pass not for going through all the afflictions of the world, Poverty, sickness, reproach, fear, & threatinings, all these things shallbe sweet to me, so I possess my God, and he make me to feel that he hath chosen me, and reserved me too himself, and is minded too have me partaker of all his goods. Thus you see in effect, that by this text we may be heartened and strengthened unto patience, too bear mildly all the afflictions and adversities of the world, and not too be grieved or out of conceit: and that although God make us now and then too drink of a bitter cup, and give us 'cause too sigh and lament, yet we must not fall too repining and grudging, but assure ourselves that God hath given us a good comfort, in that he hath called us too be partakers of his kingdom, and so uttered his power already in us, as we aught as it were too advance ourselves above all earthly things, and too look down at them as at our feet.  
And for as much as we do not yet perceive such fullness of God's grace, as were to be wished, therefore S. Paul sendeth us to the person of our Lord jesus Christ. And surely if he had not added, that God hath uttered his power in his only son, after such manner as we have herd it: what a thing were it? For we might allege in way of reply, howso? where are these riches of God? For we be not only bereft of the goods of this world, but also we be as a dry & barren gronud in respect of the grace of God's holy spirit. If there be any portion of it in us, it is so small, as we aught too be ashamed of it: and yet for all this, we be moreover plunged in our infirmities. If ye speak of God's power, it aught too get the upper hand of all sin in us. But we be so weak, that we be as good as beaten down. Again, it were meet that God's image should shine forth in us, and we bear such store of filthiness and such blemishes about us as is pity too see. We should be wholly consecrated too God, but the world holds us back, and we be as it were snarled in it. Lo how the faithful might be abashed when any talk were ministered concerning God's grace, if they stayed there, and were not led forth too jesus Christ. Not without cause therefore doth S. Paul add here, that God did then utter the excellency of his power, when he razed our Lord jesus Christ from death. And he speaketh purposely of his resurrection, because that in his death we see nothing but astonishment. For there appeared nothing but weakness: but by his vanquishing of death he showed himself too be the son of God, yea and the Lord of glory and life, who ●ad all power in himself. And that also is the cause why S. Paul saith, that God did set him at his right hand. For it had not been enough for jesus Christ to have been razed again, except he had a continual and abiding dominion. True it is that even in his (only) resurrection, we have a record that he is the son of God: but yet for all that, we must pass one step further, namely that he had not a blast of power and away, but that by his ryzing again, he attained such superiority, that all the world is governed by him, and he is now set down at the right hand of God his father, to maintain and preserve his servants that call upon him, and put themselves into his keeping, and hath sufficient power to overcome Satan and all the world, and all our enemies. Now than we see S. Paul's meaning: that forasmuch as we might be cast down, and our faith at lest wise sore shaken, if we should look no further than too ourselves: therefore he setteth jesus Christ before us, as the true pattern, wherein we may see the thing that as yet is unseen in ourselves: that is too wit, God's inestimable power which surmounteth the whole world. For first he is razed from death: and secondly he is set at the right hand of his father. Now the speaking of God's right hand is a resemblance taken of men. It is certain that God hath nother right hand nor left, for he is infinite, and filleth both heaven and earth, and again, he hath no body, but is a spiritual being. Therefore we must not imagine any place certain, when Gods right hand is spoken of. And wehn as it is said, that jesus Christ sitteth there, it is too show that he filleth all the world with his power. True it is, that as in respect of his manhood, he is in heaven: and it is one of the Articles of our faith, that he is ascended into heaven. But yet notwithstanding, although he be absent from us in his body: and that there is a great distance betwixt us: it is no let but that he filleth all things with his holy spirit, and dwelleth in us himself, and that we be nourished by his own substance, 
john. 6. f. 55.  according to this saying, that his flesh is our meat, & his blood our drink. Ye see then how that Gods right hand is not some certain place for Christ to sit in, but the sovereignty which he hath obtained too govern the whole world. And (as I said afore) it is a similitude borrowed of men, as when a prince maketh his vicegerent, he setteth him at his right side, as who should say, Lo here the second person (of my Realm) whom I will have men too obey. God then in the person of our Lord jesus Christ, 
Colo●●. 2. b. ●.  meant too show that he is our father. True it is that the whole fullness of the Godhead is in jesus Christ. Howbeit forasmuch as we be heavy and sothfull, and unable too attain too the majesty of God, therefore it is said, that jesus Christ hath obtained all sovereignty, so as we be sure that he hath us in his protection, & that being under his hand, we be safe, and all the devils of hell (do what they can) cannot prevail at all against us. For who is it that hath all power? It is even our head. Although then that we which are his members be weak: yet is there strength enough in the head, which is the chief part of the body. And so ye see for what cause it is said, that jesus Christ is set at the right hand of God his father: namely too show us that we need not too seek far for his help, seeing he governeth all things both above and beneath, and we ●ee committed too his charge here. He sayeth that God hath uttered his high and infinite power in us. Howebeeit forasmuch as that sufficeth not, by reason of the infirmities which we feel, & for that there is so much amiss in us still, and we be not yet come too the full measure, not nor too the hundredth part of it: therefore too the intent we may be the better assured of all the things that we want, we must consider them in jesus Christ: Are we then subject yet still unto death? Behold jesus Christ is received up into everlasting life: for the very cause why he become a mortal man as we be, was that the life which he hath, might belong unto us. Doth sin devil still in us? Behold, jesus Christ hath no spot nor blemish in him. Are we weak? He is the power of God his father, and look whatsoever he received in his manhood, which he took of us, was for our sakes and too our behoof. Too be short, look whatsoever we want, and whatsoever may comfort or quicken us, we shall find it in our Lord jesus Christ, because we should not be in care and perplexity, as though we were excluded from the benefits that S. Paul hath made mention of heretofore. Finally we should never have any settled trust, except we knew that the things which are wanting in ourselves, are in our head. For the measure of God's gracious gifts is very fimall, yea even in the perfectest folk, and in such as are forwardest▪ and have profited most of all. Sigh it is so then, we should always hung in a mammering and doubt. But when we know that all is accomplished in our Lord jesus Christ, and that he is as it were the first fruits, and that we were sanctified in him, and that in his person we have received the things aforehand, which shall be 〈◊〉 us in all plentifulness hereafter when he hath taken us out of this world: there verily lieth our certainty, whereupon we aught too rest, that we be not shaken down with any temptation. Too be short, we be taught by this text, that although God's grace be weak in us, that is too say, although he have put but a small beginning of it in us, and not so large an abundance as were requisite or too be wished for: yet notwithstanding the same giveth us a taste and saver too trust in him. For there cannot be so little grace of his holy spirit in us, but that (as sayeth S. Paul in the eight too the Romans) we know the same is as a gage or earnest penny aforehand, of the life that he hath promised. True it is that this lump of sin dwelleth still in us: but it aught too content us that God vouchsafeth too bestow never so little of his holy spirit upon us.  
Furthermore, for as much as we can not be sure of all these things, considering the slenderness that is in ourselves, and the infirmities and wants which we have: therefore we must lift up our eyes to jesus Christ. Yea, what availeth it us, that we may find all perfection in him? for we be too too far of from him. We be far from him as in respect of distance of places, & in that respect doth S. Paul say, that we be absent from him, because we walk but by faith, and not by open eye sight and beholding. But yet for all that, we he members of his body. Then seeing it is so: like as a root cannot be separated from the tree, but sendeth forth his sap into all the boughs and branches of it: Even so let us understand, that the end whereunto our Lord jesus Christ hath in such fullness received the spiritual gifts that belong too the heavenly life, is too communicate them too us so far forth as needeth, even from degree too degree, according as w● shall have profited in the faith. And herewithal let us continually bear in mind, that we must stoop and humble ourselves, and (be contented too) be still far of from the perfection whereunto it becometh us too aspire, and too be as hungry folks, so as we feeling our own necessity and lack, must run too our God too beg at his hand, knowing that he is able too increase it from day too day, and that if it were not so, we should be undone out of hand, and all should go too wreck and vanish away, but that he continueth the thing that he hath begun. Ye see then how it standeth us on hand too be joined too our Lord jesus Christ, and too know that there is an inseparable bond between him and us. And inasmuch as he once become poor too make us rich, as it is said in another place: that is the very mean whereby all the riches that are in him, are at this day communicated unto us. Not that we have the full fruition of them, as I said afore: but because it is enough for us that we have some small portion of them, too make us taste the love of God, and too know that he will not fail us in any thing, but that sith he hath given us a warrant that he is come near unto us, and dwelleth in us by his holy spirit, as we have seen in the second too the Corinthians: he will also ●ll us even unto the end. His using of the word Enrich, is too show that there shall always be want & neediness in us. 
Phil. 1. a. 6.  Nevertheless let us trust boldly to this promise, that he which hath begun the good work in us, will go through with the same, yea even unto the day of our Lord jesus Christ. And that is said too give us some refreshing when our life is (too our seeming) overlong, and we would fayne that the said perfection were already showed openly in us, and that jesus Christ were come again. But it is said that unto that day we must always be journeying, and go on still forward further and further, and beseech God that he suffer us not too quail. Sure we be that we shall never fail too sustain want and necessity: but yet will he secure us in such wise, as we shall perceive that if he have once vouchsafed too behold us with the eye of his mercy, it is too accomplish the work of our salvation throughout, and (too do us too wit,) that he hath not knit us too our Lord jesus Christ for naught, but that his so doing hath been, too the end that every of us might even now, according too the measure of his faith, possess the goods that are peculiar to him, till he have filled us too the full: which shall be when he hath knit us fully to him.  
But now let us cast ourselves down before the majesty of our good God, with acknowledgement of our sins, praying him too make us so too feel them, as it may draw us from them, and 'cause us to direct our life obediently according too his commandments, so as we may show by our deeds, that he hath not bought us so dearly in vain, but that we give over all our own fleshly lusts, and yield ourselves wholly too the service of him that hath once adopted us for his heritage. And therefore let us all say, almighty God our heavenly father. etc.   

The eight Sermon upon the first Chapter.  
19 And that you may know what the excellent greatness of his power is towards us believers, according too the working of the mightiness of his strength,  
20. Which he uttered in jesus Christ when he raised him from the dead, and made him too sit at his right hand in the heavenly places.  
21. Above all principality, and mightiness, and power, and Lordship, and above all names that are named, not only in this world, but also in that which is too come.  
22. And hath put all things under the feet of him, and set him over all things, too be the head of the Church,  
23. Which is the body of him which filleth all in all.  
I Begun too tell you this morning, how God hath sufficiently declared unto us, that if we have and possess his only son jesus Christ, we have the full perfection of all good things, so as if we cast our eye upon him, we may see all that is too be wished. And therefore that although there be many things blame worthy in us, yea and that we find nothing but frailty in ourselves: yet we shall have a sure and substantial stud too lean unto, in that our Lord jesus Christ calleth us too him, and telleth us that the things which he hath received of God his father, are common to us, and that although we enjoy them not as yet too the full, yet we cannot be disappointed of them. Too be short, I told you also that our Lord jesus Christ is set at the right hand of God his father, too the end that we might be sure that all things are under his hand, & that he rules the whole world, and that all good things are of him, and he is able too disappoint all annoyances, insomuch that if we be under his protection, we may defy the devil and all our enemies.  
And now too the intent we should learn too content ourselves the better with jesus Christ alone, and not wander here and there as we be wont too do: S. Paul addeth expressly, that he was set above all mightiness, sovereignty, principality, and power. No doubt but that he meaneth the Angels: howbeit he hath used this manner of speech, to hold us the better too our Lord jesus Christ, that no fancy might turn us from him: as if he should say, although God have imparted some portion of his glory, dignity, and power among the Angels: yet doth it no whit diminish, that which he hath given too jesus Christ: and therefore, we shall find in him all things that are needful, so as we need not too gad here and there for them, nother is it lawful too join any companion with him, because all pre-eminence, and whatsoever else may be thought or devised too be most noble and excellent, is there, that is too say, in our Lord jesus Christ, and he (only) is too be sought unto, as Paul himself sayeth also in the first too the Colossians. For it is not now o'late that the world hath sought occasion too turn away from our Lord jesus Christ, under colour of seeking too the Angels of heaven. We see how God's creatures are always drawn too some superstition, and men make Idols of them, because God executeth his sovereignty by the Angels, 
Psal. 1●4. a. 4. etc.  and they be as it were his hands, his officers, and his instruments. That is the cause why men think themselves too have done much in betaking themselves too S. Michael, 
Heb. 11. b. 7.  or too S. Gabriel, or too I wot not whom else. For (as I said) it is not a vice newly devised: the devil who is the father and author of lying, hath entangled men at all times with such fancies, yea and even the Christians have followed the example of the heathen men's doings in that behalf. For the heathen men have always surmised the Angels too be as half gods, and thought too have them as their mediators, whereby too come unto God, because they were not worthy of themselves. And even after the same manner, talk the Papists at this day. Now, the self-same abominations began too be builded upon the earth even in S. Paul's time. And for that cause he showeth that it is not lawful too match any thing with jesus Christ, but that although the angels ●ee magnified, and be called virtues, powers, Lordships, and dominations, and men give them what other titles they li●t: yet must they stoop and be inferior too the head, and the chief dignity must be reserved too God's son, 
Esai. 45. d. 23.  because that all knees must bow before him, 
Rom. 14. b. 11.  not only of worldly creatures, but also of heavenly. We see then that the cause of S. 
Phil. 2. b. 10.  Paul's packing together of so many words in this place too express the Angels withal, is that we should the better be held too our Lord jesus Christ, and rest wholly upon him, without wandering one way or other, under pretence that the Angels have excellent and noble gifts. And so we see and may gather upon this strain, that all the dotage of the popedomme in imagining of Patrons, Advocates, and mediators unto God, sprang up every whit of it of none other cause, than for want of knowing of our Lord jesus Christ, and of the things given unto him by God his father: For we have no mind too repoze ourselves upon him, except we know too what end he is come. But the Papists have on the one side imagined themselves too be separated from our Lord jesus Christ, not knowing that he is become our brother, too the end we should repair familiarly unto him: and on the other side they have rob him of his office which is allotted him in the holy scripture, and made but a dead thing of it. So much the more therefore behoveth it us too mark well these sayings, that we be made all one, & gathered together into one body with the Angels of heaven, and with the holy fathers that lived under the Law, and that we and all the Prophets, Apostles, and Martyrs, must with one common accord glorify our common head jesus Christ, and resort unto him, and that he must be set up on high for every man too look at, and that we must not wilfully put blyndfoldings before our eyes, but take away all impediment, that his glory be not in any wise dimmed. The very mean then to overcome all lets that Satan shall cast in our way too stop us from coming too jesus Christ, is too consider that there is no dignity or worthiness in the whole world, neither above nor beneath, which is not made too stoup, too the end we should all of us be joined unto him, with one accord. Thus you see in effect what we have too gather upon this text.  
True it is that by those words, we be done too undestrand also, that God distributeth offices among his Angels as pleaseth him, so as one hath a greater charge than another. Yet notwithstanding it is not in our power too know how the case standeth with them. Let us be contented too know it according too the measure of our faith, and only give ear too God's word, and in all soberness learn of him, without giving bridle too our own fond curiosity, as a number do, whom we see disputing finely of the Angels, as though every of them would be marshal of God's house, too place every of the Angels according too his degree. For there is not a more devilish malapertness, than too babble in that sort of God's secrets, further than God hath made us privy to them by his word. Therefore let us hold ourselves contented, that the Angels (how noble so ever they be) are ordained too be the ministers of our welfare, by means of jesus Christ. And whensoever we intent too have the familiarity (or acquaintance and help) of them: Let us not do as the Papists do, which have their peculiar prayers too make unto them: but let us repair too jesus Christ: for by that means shall all things become common between them and us. When having spoken of the Church, we say, I believe the communion of Saints: it is certain that the Angels are comprehended therein, seeing that God employeth them too do us service. And why doth he so? It is not for that we be worthy of it: but because he hath gathered us all together under jesus Christ. That therefore is the very bond of concord and brotherhood between us and the Angels.  
Now hereupon S. Paul addeth, that jesus Christ hath obtained a name, (that is too say, a majesty) which is above all names, as well in heaven as in earth. Here S. Paul showeth us briefly, that all our wisdom is to know the benefits that are brought unto us by the son of God, and which we possess in him alone, so our faith be settled wholly upon him, according as it is said in the Acts of the Apostles, 
Act. 4. b. 12.  that there is none other name given under heaven, whereby we must be saved. For (as I told you this morning) inasmuch as God is incomprehensible, and dwelleth in light which we cannot approach unto, 
1. Tim. 6. c. 16.  (as S. Paul termeth it:) jesus Christ must as it were step in betwixt him and us, too the end we may press boldly unto him, and know that he is not far distant, nor far separated from us, wherefore let us mark that whereas here is mention made of Name: it is because God willbe known in the person of his only son. 
Deut. 4. f. 35. 39  It is said herewithal, 
1. Cor. 8. b. 4. 6.  that there are not many Godheads. As touching the essence or being, we have but only one God: and yet in jesus Christ we have the lively and express image of the father, 
Coloss. 1. b. 15. etc.  so as there we find whatsoever is expedient and requisite for our salvation. 
Ie●e. 9 g. 24.  It is said that we aught too glory in our knowing of the only one God: but yet that is accomplished in the person of our Lord jesus Christ, because that when men go about too seek God, they enter into a terrible maze, unless jesus Christ be their way and leader. Thus we see now whereat S. Paul aimed.  
And it is added also, that the same is not only for this world, but also for the other: whereby is meant, that the knowledge which we have of jesus Christ, will suffice us for the heavenly life. Now it should seem at the first blush, that there is some contrariety between this Text, and that which is said in the fifteenth Chapter of the first Epistle too the Corinthians. For there he sayeth, that at the latter day when the world shallbe judged, our Lord jesus Christ shall yield up the kingdom too God his father, of whom he holdeth it: and here he sayeth, that Christ is established in all authority, yea even for the world too come. But these two agreed very well. For whereas he sayeth, that jesus Christ hath a name above all names, and that he is the image of God his father: that is because of our rudeness and infirmity, according also as when he is called God's lieutenant, that is, because we could not be in rest, except we knew that God hath his hand stretched out too secure us at our need: and we perceive that the better in jesus Christ, inasmuch as he is come near unto us, and is become our brother. God than doth not so reign by the mean of jesus Christ, that he should give over his own office, and sit idle in heaven himself: it were a lewd dotage too think so. And truly we see how our Lord jesus Christ speaketh thereof in the fifteenth of S. john: my father and I (sayeth he) have always our hand at work. There he showeth that the ordaining of him too be ruler of the world, was not too the end that the father should in the mean while sit unoccupied in heaven: but it is said so in respect of us, too the intent that we should not doubt but that God is continually near at hand to us, when we seek him in faith. At the latter day, and after the judgement, we shall have new eyes, as saith S. john. And for as much as we shall be like unto God, 
●. john. 3. ●. 2.  and be transfigured into his glory, we shall see him as he is: which thing we can not do now, because we have too dull wits. Wherefore it is enough for us now, 
1. Cor. 13. ●. 12.  that we behold him as in a glass, and darkly (as saith S. Paul) and that we know him in part. You see then, that the yielding up of the kingdom by our Lord jesus Christ unto God his father, is that we shall behold God's majesty and substance which is incomprehensible to us as now. For we shall have our nature changed, and we shallbe new fashioned in the heavenly glory, and we shall be quite and clean rid of all the corruption wherewith we be compassed about as now. And yet for all this, it is not meant that jesus Christ shallbe abased: for he shallbe then much better in his perfection, according as it is said in the third too the Colossians, that our life is hid in God with jesus Christ, and that when jesus Christ appeareth, them shall our life be discovered likewise. Too be short, when we be come too the sovereign bliss, that is purchased for us, then shall we have the thing that lieth as yet but in hope, & jesus Christ shall gather all things too himself, so as we shall be then partakers of his glory, every man according too his own degree and measure. Thus ye see how these two Texts agreed very well: namely (that God hath given Christ a name above all names, and also) that he shall yield up the kingdom to God the Father. And why? for we shall then see his heavenly majesty, which we be not able too conceive as now, because we be fleshly. Also we shall perceive, that whereas jesus Christ is appeared unto us a mortal man, he hath been so glorified in his human nature, that in very deed he is God, of one self same substance with his father. This (say I) shallbe fully known then, whereas now we have but a little shadow of it. Furthermore, let us learn, that when jesus Christ was exalted by God his father, it was too the end that his advancement should serve too our everlasting salvation. And therefore in the ix of Esay he is called the father of the world too come, too the end we might know, not only that he is given unto us for this transitory life, but also that the substance of the faith which is grounded in him, is in heaven, and that there we shall feel the fruit of the thing that is now hidden, and which we taste as yet but in part, and that we shall enter into full possession of all the goods that are given to him already. Thus ye see why S. Paul hath purposely made express mention of the world too come.  
He addeth immediately, that God hath put all things under his feet, and made him head of the Church above all things. His speaking here of the subjection of the whole world, is too show, that what soever thing we have need of, if we can resort too our Lord jesus Christ, he is able too secure us, for he hath wherewith too do it. Yea and we must mark well how it is said in the eight Psalm, that God hath care of all things, yea even unto the sheep, too the birds of the air, and too the fishes of the sea. Too be short, all creatures are put under his feet. And too what end? For the holy Ghost meant too draw us thereby, as little babes, and to show that the spiritual benefits (which we aught too have in greatest estimation) are communicated to us by our Lord jesus Christ. His saying then is, that we might not eat one bit of bread, save in respect that we be members of jesus Christ. For it is all one as if he intended too train us up higher by an Apcie, in as much as all things are given too our Lord jesus Christ, with condition, that if we be members of his body in deed, all things that he hath, do belong unto us, and that if we separate not ourselves from him, he will hereafter make us partakers of far higher and excellenter goods: that is too wit, that we shallbe named Gods children, and be taken so too be, and become the temples of his holy Ghost. And what a thing is that? What a thing is it, that we may come freely unto him, and call upon him boldly, as our father? What a thing is it too be enriched again with the gifts that we were bereft of by the sin of Adam? What a thing is it too be matched in fellowship with the Angels, in stead of being under the tyranny of Satan, and under the thraldom of sin? How can we have these so high and noble things, sith we can not claim so much as a morsel of bread as our own, without theft, saving in that we be members of our Lord jesus Christ. Now then we see whereat S. Paul aimed, in saying that all things are made subject too our Lord jesus Christ. So then let us learn now too give God thanks in the name of his only son our lord jesus Christ, whom he hath sent, not only too feed and nourish our bodies, but also too be food too our souls, that they may live everlastingly. And by that mean let us learn too enure ourselves, to acknowledge that our Lord jesus Christ hath wherewith too secure all our necessities. Then if the devil make so violent assault upon us, as we may be afraid of utter quailing: let us understand that our lord jesus Christ hath an invincible fortress wherewith too defend us against him, and armies wherewith too make us invincible in all battles. Therefore when we be weak, let us resort too his strength: when we want any grace, let us desire him too give us what he thinketh necessary: when our enemies play the mad beasts, and it seemeth that we should be quite and clean swallowed up as it were in gulfs, let us beseech our lord jesus Christ too hold us under his protection, and too hold Satan as it were chained with all his upholders, so as he suffer us not too be overcome of of them. Ye see then how all things were made subject to our lord jesus Christ, not for his own use: (for what need had he of them?) but for our sakes, too the end he should give us what soever he knoweth too be for our behoof, and that we also should learn too seek all things at his hand, and that when he seeth our enemies have the advantage of us, he should repress them, as he well can.  
Furthermore, whereas S. Paul sayeth here, that he was ordained head in the Church (or over the Church) in all things: it is a continuing in his matter, too bring us wholly too jesus Christ. As if he should say, It is true that God's gracious gifts are dealt abroad, yea and that the Angels and mortal men also may be ministers of them unto us: but yet howsoever the case stand, we must always resort too the welhead. The veins that are dispersed throughout the whole body, may well give strength too every part, for they be as it were the Cunditpypes of the blood: but yet howsoever the world go, the brain must always be the wellspring of life. It is well to be seen, that in a tree the sap is spread throughout: and yet notwithstading albeit that the root ascend not up too give nourishment too every branch and leaf: all the nourishment cometh of the root. And if any man would say, that the whole tree is maintained alive by any one branch: the clean contrary is seen. It is true that a great bough may well give nourishment to the branches and twigs that are about it: but is it meet that that should prejudice the root therefore? (Not surely:) no more than the members of a man's body aught too prejudice the head▪ though every member do his duty. Here S. Paul sayeth that our Lord jesus Christ was given to the Church to be her head above all things, as if he should say, it behoveth us all too resort unto him. In this case there is nother S. Paul, nor S. Peter, nor the virgin Mary, nor S. Michael that have aught of their own. For they are all needy & hungry, saving so farforth as jesus Christ filleth them: & therefore all of them, as well che great as the small, must be fain to draw out of his plenty. And that is the cause why that in the self-same text which I alleged out of the first to the Colossians, 
Colos. 1. c. 19  S. Paul sayeth, it pleased God the father that all plenty or fullness should devil in him. For the title of Head is not alonely a style of fleeting honour: but it serveth too express the power of our Lord jesus Christ so much the better. Therefore like as a (natural) head not only hath superiority and pre-eminence above the whole body, but also yieldeth nourishment too the whole, and keepeth the man alive: even so is it between our Lord jesus Christ and us, in so much that all should go to wreck, if we depended not upon him. Although (say I) it seem that we have received right excellent gifts at God's hand already: yet notwithstanding all is but wind and smoke, unless we hold out in the union of our Lord jesus Christ. Herewithal it behoveth us too note also, that inasmuch as Christ is called a head, it is meet that all others should obey him, and that we should yield unto his doctrine, that he may rule all things as the head ruleth all the rest of a man's body. For the feet go, and the hands stir, and too be short, there is no part which is not willing and forward too do whatsoever the head shall appoint it. The like must be done in the Church: jesus Christ must rule, and all men must quietly obey him. And so we have too mark in this text, first that our salvation doth so depend upon jesus Christ, that there are nother Angels nor men, how holy soever they be, which have not need too receive at his hand, the things that they want in themselves. And therefore when we stand in need of any thing that is requisite, either for the present life, or for the heavenly life, either for our bodies, or for our souls: there is no running too S. Peter, nor too S. Paul, but we must go straight to our Lord jesus Christ. Mark that for one point.  
Secondly also let us learn too suffer ourselves too be ruled, and too be held in awe by the hand of our Lord jesus Christ, that thereby we may show ourselves too be true members of his body. And he cannot be our head, but he must needs therewithal be our Shepherd too, and have all authority over us. But like as I told you that the devil hath laboured too deface the glory of God's only son, under the pretence of Angels: so on the otherside, he hath sent us an idol into the world, too be a bar in our way, that jesus Christ might be as it were separated from us. For the Pope is not ashamed too spew out this blasphemy, that the Church should be but a headless body, if he himself reigned not over it, ne had the universal dominion of it, so as every man looked at him, and his seat were above the whole world. And that is as much as if he should say, that jesus Christ hath no more too do here, but aught too hold him contented with heaven, and let his successor alone too rule in his stead. But herein we see how he ●uershoots himself, to abolish the whole sovereignty of the son of God. So much the more therefore doth it stand us on hand too bear well this Text in mind, wherein S. Paul sayeth, that jesus Christ is appointed too be head of the Church above all things. It is true that the Pope will affirm himself too be but as an underhead, and therefore that jesus Christ is not thrust out of his place. But let us look back too that which I have touched already: which is, that jesus Christ will have no imaginative title, but will have his power reserved unto him, which belongeth unto him. For a head requireth not only too be set highest: but also too have all men too receive all things from him: and it behoveth us all too understand, and that he is the very root of our life, and the fountain from whence it behoveth us too draw, notwithstanding that he sand forth his spiritual benefits and goods among us, by such channels or conduits, as he thinks good. Thus ye see what we have yet further briefly too bear in mind.  
This matter is laid forth more at large in the first Chapter too the Colossians. For S. Paul showeth there, that our Lord jesus Christ, 
Coloss. 1. b. 16. 17. 18.  was appointed too be the head even from the beginning of the world, forsomuchas all things were created in him, and not alonely forsomuchas he is our redeemer at this day. For put the case that Adam had not fallen into the ruin whereinto he hath drawn us with him: yet had God's son been always still as the first borne of all creatures. Not that he himself is a creature, but because he is the foundation, according also as S. Paul addeth the reason thereof, which is, that in him the Angels were created, and in him they have their being or abiding. Ye see then that the son of God should not have ceased to have had all pre-eminence both above and beneath, though we had not fallen with our father Adam into such confusion as we be in. But now our Lord jesus Christ must be our head after another manner: that is too wit, too make us at one again with God his father, and too gather us together again unto him, from whom we were estranged by sin, so as he was our deadly enemy, till we were brought in favour again by means of jesus Christ, by forgiving us our sins. And besides this, S. Paul declareth in the same Text, that jesus Christ was ordained head of the Church, too the end that all fullness should be in him. Thus we see how we aught too be knit with the Angels, with the ancient fathers, and with the Prophets, with condition that our Lord jesus Christ must nevertheless not only continue the first and chief, but also have all things referred unto him, and we communicate in such wise together, that every of us keep his place, and be all members of one body, and that there be no more heads thereof but only one. For if we add any fellow to jesus Christ, it is a bereaving him of the thing that God his father hath given too him alone. Let us be contented that he maketh us partakers of all his benefits, upon condition that we acknowledge all things too come from him, and seek all things in him. For in the five and fortieth Psalm it is well showed, 
Psal. 45. b. 8.  that we are all of us fellows with jesus Christ, and that we receive some portion of all the good things that were given unto him. But yet for all that, it is not too be said that he is fellow and fellowelyke with us, and that he cannot be discerned from his Apostles as the papists prate in their (peevish) proverb, but it is too the end that we should know, that none of all the good things which we can wish, are far from us, but that they be offered us by him, and that he is so liberal, that he desireth nothing else at our hands, but that we should receive the things that are for our own welfare, according as he himself sayeth, Come unto me all ye that are a thirst, 
〈◊〉. 55. 1.  come drink water, yea even without money or moneys worth, drink your fill of water, wine, and milk. There our Lord showeth how it is he that we must resort unto, and that if we look upon him, his majesty is too high and too far of from us. jesus Christ therefore must be as our mean, and forasmuch as he is come down to us: let us also repair unto him, 
john. 7. f. 38.  according as is said in the seventh of S. john, come unto me all ye that are a thirst: 
john. 4. b. 14.  and whosoever drinketh of the water that I will give him, he shall have his belly so full, that fountains of water shall flow out of him. conditionally that men seek faithfully in jesus Christ for the things they have need of, he will give us not only so much as shall serve the turn of every one of us for himself: but also so much as we shall be able too bestow upon our neighbours too, and too secure their want.  
Now for a conclusion S. Paul addeth, that the Church is the body, and accomplishment of him that accomplisheth (or performeth) all things in all men. In terming the Church the body of jesus Christ, he showeth the thing that I have touched already: that is too wit, that we need not too make long windlasses or hard journeys too get the things that we have need of. For sith we be united and joined too the son of God: what require we more? We must needs grant this principle, that we have nother life, nor gladness, nor any good thing, but only in God alone. That being confessed, let us see by what mean we may attain too him: and that is by the means of our Lord jesus Christ. And so ye see the cause why it is said here, that all fullness dwelleth in him, & that it is his charge too unite us unto God, and too draw us back from the scattering, wherein we be. Therefore we cannot serve aside one way nor other too convey any piece of that thing to S. Peter, or too S. Poll, which is reserved too jesus Christ alone, but that we must rob God of his dew. True it is, that we will not be acknown of it: but yet shall not our Hypocrisy serve too acquit us before God. We may well pretend many starting holes, but yet do we give sentence of condemnation upon ourselves, in confessing that we aught to seek all our welfare at God's hand. Well then, if we allege that we be not worthy too press into God's presence: it is true, and if we ask how we may be able too fly without wings: that is true too. And if we say, then must we repair too S. Peter or too S. Paul, that we speak of our own head. For God sayeth the clean contrary. I sand you too mine only son (saith he:) for in him shall you find all that you want: and fear not that ye shall have any scarcity, if ye be once filled with the grace that I have put in him, and which abideth in him. And that is the cause why the Prophet Esay 
Esay. 55. a. 1.  speaketh purposely of Wine, Water, & Milk: as if he should say, we have all fullness of life in jesus Christ. As for those than which gad too S. Peter and too S. Paul, and will needs have Patrons and Mediators: they not only do wrong too jesus Christ, in cantling out the thing by pieces and gobbets which is given wholly unto him: but also rob God of his honour. For sith it is his will, that all fullness should devil in jesus Christ, according as I have alleged afore: it is certain that we go about to defy him openly, when we abide not within the bounds which he hath set us, in putting us in subjection too that person which he hath given unto us, too the end that he should give us all that we have need of.  
But yet the thing which he addeth aught too be a greater and larger comfort to us, when he saith, that the Church is the accomplishment of him that accomplisheth all. Now, by this word Accomplishment, he meaneth that our Lord jesus Christ, yea and also God his father accounted themselves as unperfect, except we be joined unto him. And that (as I said) is a record of God's infinite goodness, whereat a man can never marvel enough. First and foremost, God needeth not too borrow at other men's hands: for he is perfect of himself: nother wanted he aught even before he made the world. And when he made it, did he it for his own profit, or too his own advantage? Not: it was alonely too the intent that we should know his goodness, power, wisdom, and righteousness, and be witnesses of it. For he hath set us here as on a stage, too the end we should see his glory in all his creatures: and yet notwithstanding he could very well forbear us. But put the case that God should borrow of others too perfect himself withal, and that he were like too mortal men, of whom none is able to forbear company: put the case that God were such a one: What are we? What can he far the better by being joined unto us? It is all one as if the son were matched with a quamyre. For what have we but infection and filthiness? what are we else than things so corrupted by Adam's sin, as it is horrible too think? How then can we bring any such perfection unto God? Although there be nothing but frailty in us: although we be froward and lewd: although there be nothing in us but all manner of filth: and too be short, although we be lothly in his sight: yet notwithstanding it is his will to have us joined to him, yea even upon condition that he should be perfected in us by his and our joining after that sort together. As if a father should say, me thinks my house is empty, when I see not my child in it. A husband man will say, me thinks I am but half an man, when my wife is not with me.  
After the same manner speaketh God, that he thinks not himself full and perfect, but by gathering of us too him, and by making us all one with himself. He taketh his whole pleasure in us, and will have his glory too shine forth in us, so as his beams may shed out on all sides. And although the whole glory be in himself: Yet will he have it seen, how it is his will that we should have our part and portion of it. Thus you see in effect what S. Paul meant by calling the Church, the accomplishment of God and of jesus Christ. Now then, can we be excuzed before God, when we say that we cannot come at him, seeing we be his body in the person of our Lord jesus Christ? If one of our feet being diseased, would run I wot not whither, and range up and down, saying, I go too seek remedy so●●e where else: and for performance thereof, would be cut of from the body: if (say I) that the members of a body had any understanding and discretion, and could speak after that manner: were it not a madness that the foot should say, he would be rend from the body, too seek else where the thing that it wanteth? Even so when the Papists and other Idolaters allege that they must be fain too serve their turn by the saints, and too have divers mediators and means too bring them too God: it is all one as if they should say, jesus Christ is nobody, nother have we any success or entrance unto him. Yea, are the members separated from the head? Of a truth, S. Paul hath here accused and condemned all those of unthankfulness and unkindness, which under colour of unworthiness too come unto God, do devise themselves new means, and separate themselves from jesus Christ, and diminish his power, and rend it in pieces. S. Paul condemneth them for that they cannot find in their hearts too accept the benefit and privilege that is offered them, in that our Lord jesus Christ hath vouchsafed too become all one with them, as with his own body. Now then let us lerane too have such familiarity with our Lord jesus Christ, as too resort unto him at all times whensoever we be warned of our defaults and wants.  
Furthermore too the intent his majesty should not be defaced thereby: S. Paul addeth, that he ceaseth not too accomplish all things in all men. For we see on the one side, that when men are once endued with God's gifts, they fall too thrusting of themselves into his place, and would be esteemed in his stead. After that manner do we dealer, and we bear ourselves in hand that the gifts which God hath bestowed upon us freely, are as a pray or booty too boast of, and too advance ourselves more than is lawful. Again, on the other side, when we hear jesus Christ spoken of, how he was abased for our sakes, how he went down into the dungeons of death, how he vouchsafed to be subject to all reproach: it seemeth too us that we may well despise him. S. Paul therefore too beat down all pride, and too show that jesus Christ was not so abased, that his glory was diminished: sayeth, that yet nevertheless he doth all in all things. Wherefore let us learn too receive the blessing, grace, and benefits which are given us by our Lord jesus Christ. And therewithal let us acknowledge, not only that we be made of nothing, and that our life is but a flightful and vanishing shadow: but also that all the virtue and excellency which we ween ourselves too have, is but like a green flower, which withereth out of hand as soon as God breatheth upon it. And therefore let us not imagine ourselves too be rich, whereas we be poor: let us not vaunt ourselves of our own free will: let us not presume upon our own deserts, nor upon any other of the flimflammes which the devil hath devised in popery: but let us draw, let us draw of the fountain that cannot be drained dry, that we may find wherewith too staunch our thirst whensoever we be dry. Finally there are two means whereby God doth all in all things. For like as he himself created the world: so also must all things be guided and governed by his hand. If it be demanded who causeth the Sun too rise and set every day, who guideth the whole order of nature, who ordereth the days, moons and years, and who maketh the intercourse of day and night: It is God, who doth all in all things. As much is too be said of all other things which we perceive in the universal government of the whole world. Therefore we must not imagine that God was a Creator but for a minute of an hour: but that he doth also hold on in maintaining the things that he created. Howbeit S. Paul speaketh here of the spiritual goods which are, as ye would say, the peculiar heritage of God's children. God then doth all things in us: Yea, but not alonely by the common order of nature: but by enlightening us with the belief of the Gospel, in that he halloweth us, and cleanseth us from the vices and wicked lusts of our flesh, in that he draweth us from the world, and to be short, in that he provideth us all things requisite too our welfare and salvation. And so ye see how he doth all in all things. As if S. Paul had declared in one word, that the faithful are not any thing, ne can do any thing, ne have any thing of themselves. Then speaketh he not here, nother of the sun, nor of the moon, nor of the trees in the fields, nor of any other fruit: nother speaketh he of beasts, not nor yet of men, as in respect that they be the children of Adam: but of those whom God hath begotten again by his holy spirit: so that whatsoever concerneth salvation, or belongeth too the heavenly life, is not to be had but only at his hand which hath all things in himself, and doth all in all things, as is said of him here. And therefore let us learn too empty ourselves, and too offer ourselves in sacrifice too God with true and right humility, too yield him his deserved praise, so as none of us separate ourselves from him through our own unkindness, but all of us do him such honour, as too confess that we hold all of him, and that we be joined to him by our Lord jesus Christ, who is our everlasting God, acknowledging that it is he from whom all good things come, and that it is he also too whom all 〈◊〉 aught too be yielded and rendered.  
Now therefore let us cast ourselves down before the Majesty of our good God, with acknowledgement of our sins, praying him too make us perceive them more and more, and that the same may 'cause us too have such a misliking in ourselves, as we may earnestly and heartily seek too give over ourselves wholly too our Lord jesus Christ. And that forasmuch as he hath called us already too him by his Gospel: we may so frame ourselves thereafter, as too renounce all superstitions, and too assure ourselves that all that ever we can imagine too bring us too the kingdom of heaven, are but deceits of Satan, and that it is enough for us too have jesus Christ alone too make our recourse unto: that like as it was the fathers will too advance him on high, too the intent that all men should look at him: so also we may have our eyes fastened upon him, and apply our whole minds in such wise thitherward, as we may have none other way nor preparation than by him alone, nor serve one way nor other: but when we be once brought into the right way, hold on continually towards our mark, till we be fully come thither. That it may please him too grant this grace, not only to us, but also too all people. etc.   

The ninth Sermon, which is the first upon the second Chapter.  
1. Even then when you were dead through your offences and sins.  
2. Wherein ye walked for a time, according too the course of the world, after the Prince of the power of the air, which is the spirit that worketh now in the children of unbelief.  
3. Among whom we also had all of us sometime our conversation, to wit, in the lusts of our flesh, doing the will of the flesh, and of the thoughts, and were by nature children of wrath, as others were.  
4. But God who is rich in mercy, through his great love wherewith he loved us,  
5. Even when we were dead in sin, hath quickened us together with Christ, by whose grace you be saved.  
We have seen already heretofore, that too know Gods infinite goodness thoroughly, we must always consider what we be ourselves, and what our state is till God have pitied us too secure our wretchedness. For until men have so examined themselves, how wretched and miserable they be, surely they will never yield God the hundredth part of the honour that he deserveth. Wherefore let us bear well this lesson in remembrance, that too yield God the prayze which is due to him, every of us must consider wh●● he were of himself, if God had not reached out his hand unto him. And in good faith, what is our nature in general? It is too think nothing but all manner of evil: and that is the matter which S. Paul treateth of as now.  
In the first chapter the matter which he treated of continually, was that we cannot sufficiently exalt our God, considering the mercy that he useth towards us. And now too express the same yet the better, and to touch us the more to the quick with it: he showeth us as in a picture or in a glass, what men are till God have prevented them with his grace, and called them back too himself. Therefore he showeth that we be plu●dged in so horrible a dungeon, that the very thinking of it aught to abash us, and make the hears stand up upon our heads: for it cannot be but that thereupon we must needs be moved and inflamed too bliss God's name, for that he hath sought us so in in the bottom of Hell, 
john. 5. ●. 24. 25  too draw us up too the kingdom of heaven. And our Lord jesus Christ, too show in what case he findeth us, sayeth that he is come to the end that the dead should rise at his voice. Ye see th●n that the office which the son of God taketh upon him, is too draw us from death too life, by the doctrine of his Gospel. According whereunto he addeth, that such as believe in him, are passed from death wherein they were held down, and are entered into the heavenly life. Not that the faithful do enjoy it here already, but because they possess it in such wise by hope, as they be thoroughly assured of it. Now whereas our Lord jesus Christ sayeth, that his voice hath power too rayze the dead: he taketh it by a similitude. For what life soever we su●myze o●r selves too have: yet notwithstanding if we be separated from God, we'll be in a spiritual death, howsoever the unbelievers imagine themselves too be more than alive in their own wisdom and virtue. And therein do they harden themselves and make their brags of it too the uttermost. But let us see where the wellspring of life is. It is in God, and they be alienated from him. Also let us see what is the true life of man. It is not that he should be s●ttle and fine witted, and be able too compass his matters well in this world by his own cunning and policy, or too purchase himself renown, or too be witty and well aduized too give counsel too all other men: it is not that he should excel in all human sciences and in all arts: nother is it that he should be esteemed and renowned as a ma● of noble courage, or as one that hath the other virtues that are commendable among men: but it is a higher thing that we must begin at, namely to know that God is our father, that we be defended and preserved by the light of his word, & enlightened by faith too know the way of salvation, and too assure ourselves that our whole welfare lieth in him, so as we seek it there with all lowliness: and also too know the mean whereby too attain too it: that is too wit, by having our Lord jesus Christ in whom the whole fullness of grace is offered us.  
Thus you see what the spiritual life of man is, and where it lieth: that is too wit, in the light of God's word, and in the working of his holy spirit, so as we be new fashioned again according too the image that was lost, and utterly defaced in us by Adam's sin. And is that too be found among worldly men? Yea even among those that are most honoured? Not surely. Then is it not without cause that our Lord jesus useth this similitude, saying, that we be raised from death by means of the Gospel. For flourish we never so much, bear we never so fair a gloss before men, and seem we too have never so much wherefore too be had in estimation: yet are we but wretched carrions, there is nothing but rottenness and filthiness in us, God loatheth us, we be damned and forlorn before him, the Angels abhor us, all creatures curse and ban us, and all things ask vengeance upon us, because we defile them. For there is such corruption in man, that heaven and earth must be infected with it, until God have changed them. 
Rom. 8. b. 19  The thing then which our Lord jesus Christ's saying importeth, is, that until we be renewed by the Gospel through the faith that proceedeth of it: we be but as dead men, there is not one drop of life in us that deserveth the name of life. And too be short we be as good as buried in our graves, and must be fain to go out of them again, whereby we be done too understand, that we be cut of from God's kingdom, and consequently that there is nothing but filth in us: and yet notwithstanding that God vouchsafeth too be knit and united unto such as put their trust in him and in his goodness. That (say I) is our rising again. Too be short, we must always consider, that man bringeth death with him even with his birth: not only because he is mortal, but also because he is separated from God. We be mortal wights, and it were but in respect that we must needs pass through this world, and departed thence whensoever it pleaseth God: but we be also dead afore hand. And how is that? Because our souls are altogether sinful. 
Rom. 8. a. 7.  There is nother thought nor affection in us, which tendeth not too evil: all is repugnant or rebellious against God, and against the rule of his righteousness. When we imagine either one thing or other, we can never devise any thing in our minds, but sin and unrighteousness, according as it is said in Genesis, that God knew that all that ever man had in his thought and imagination, 
Gen. 6. 〈…〉.  was sin. Now sith it is so, let us understand that although we had knowledge of good and evil, 
Rom. 8. b. 6.  and that we had far greater skill and discretion than we have: yet are we so marred, that all our desires and lusts rebel against God, as it were too make war against him. Seeing then that we be so corrupted in our souls, and that there is nother thought nor affection which is not utterly nought: let us not think it strange, that God with his own mouth avoweth us too be dead, notwithstanding that through our own fond overweening, we imagine that there is some life in us. And that is the very thing which S. Paul treateth of as now, in saying that the Ephesians were partakers of the above mentioned grace, though they were dead through their own sins and iniquities. As if he should say, Too the intent ye may the better esteem the value of God's grace, and what it bringeth with it: think not only upon your present state, but consider that if God had left you such as you were of yourselves, and had not succoured you at all, but had let you follow your own swinge: you had been undone. Consider what your nature is, for ye were dead, and there was no hope that ever you should be quickened again, because it is not in the power of man's own free-will, too give himself life again when he is once dead. Know ye therefore that God did draw you out of the dungeon of all destruction, yea rather out of the bottom of hell, when he vouchsafed too adopt you too be his children, and too call you too the knowledge of his Gospel. We see that this saying of Saint Paul's, is conformable too the doctrine and record of our Lord jesus Christ.  
So then, let us always run back to the wells head, whensoever we be tempted too glory in our own virtues, and imagine ourselves too have I wot not what too advance us withal: let us resort too our natural state, let us consider that we had been undone, and that we were undone yet still at this day, if God of his infinite mercy had not drawn us out of the confusion wherein we were, and delivered us from it by the means of our Lord jesus Christ. And it is purposely said in offences and sins: too stop all men's mouths, that no man might make proffer too withdraw himself from the common array, nor think that any thing is so grievous as the corruption of our nature, which cannot be stayed but by death. It S. Paul had set down but one of the words, either offences or sins: by and by there would have been answering and replying. For some would have thought themselves too have been of the common array. And other some would have said, Very well, though there be some sin in us, though there be some fault in us, it doth not therefore follow, that we be utterly condemned and cursed of God: for will he use such rigour and extremity against us? But S. Paul hath joined both the words together, too show that there is nothing in our nature, but all wickedness and sin: and at a word, that there is not one drop of life too be found in it. Therefore it is all one, as though he meant too aggravate or make the thing heinous, which men on their part would make light. For if we have never so small a portion of virtue, yea, or but a shadow of it: we will needs exalt it above all the mountains of the world. But if there be any vices in us, though they be never so gross and apparent, yet we make but very light faults of them. Therefore it stood S. Paul on hand too beat down this fond presumptuousness of men, and too show them that they be wholly saped in sin. For although he speak here too the Ephesians, yet speaketh he generally too all men. And in good sooth, he expresseth it yet better, in saying, that we walked according too the trade of the world: for the evil lurketh unespied, till it bewray itself by his fruits. And the cause why men cannot humble themselves before God as were requisite, is that they flatter themselves till they be convicted, and be compelled 〈◊〉 stoop and too hold down their heads spit of their teeth. For we see what hypocrisy is in us, insomuch that we would bear ourselves in hand that black were white, and never find ourselves faulty, so long as our misdeeds could not be laid open too our faces, nor any man stop our mouths, by witnessing them too our heads. Too have many wicked thoughts, or too be tempted too do this or that evil, we think it no sin at al. Too be short, S. Paul hath justly set down, that the Ephesians walked in their sins: too the intent too show, that he speaketh not of a thing which aught too be unknown to them. For in beholding their own lives, and in beholding what they had been, and what trace they had followed: they should be driven too confess that they were utterly forlorn & cursed afore God. Therefore when soever our hypocrisy hindereth us from submitting our selves unto God, and from beating of ourselves down by acknowledging of our sins: let us learn too look into our life. Truly, although we perceived a whole million of faults which we have committed: yet is it nothing in comparison of that which God knoweth. Yet notwithstanding too waken us the better, that we may not be deceived by our own self soothing, as we have been wont too be: let us always judge of the root by the fruits of it. Seeing then that we be guilty of offending God so many ways, let us conclude thereupon, that there is nothing but frowardness in our nature. And too show the better that he speaketh not here of any one sort of men, but of all mankind: S. Paul addeth, that it was according too the trade of the world. The word that he useth here, betokeneth the course of time. As if he should say, Even as we see the Sun doth daily rise and go down, and as we see Winter and Summer follow one another: so is it an ordinary custom, yea and even the nature of man too be utterly froward, spiteful, and rebellious against God, and there is nothing in him but all manner of lewdness and corruption. It is not for men too say, ●ush, evil custom hath gotten the upper hand: and again, this serveth for some men, but all do not so: there are some nations more sinful than othersome, and there are some men more stubborn and malicious than others, but yet there will always some virtue be found in some other men. Nay, sayeth S. Paul: for it is the common course of the world. As if he should say, it is so natural (too all men,) as there is no disputing whether one man be bad, a●d another good. 
〈…〉  For like as fish is made too suck up water: so ar● we suckled, or rather made stark drunken withal manner of iniquities and sins. We be so filled and stuffed with them, that we burst again. Thus ye see how S. Paul meant here, not too rebuke some one sort of men, but too show all men without exception what their state is, till God have redressed it. Therefore let us open our eyes, and look into the thing that S. Paul sayeth, and we shall perceive that all our worthiness and nobleness is deciphered unto us here, here are our arms blazed: that is too wit, that we be but dead men, till God quicken us by his mere grace. Again, too the end we should know that this death proceedeth not from elsewhere than of our own sins: it is said, that we be all corrupted, that there is nothing in us but faults, sins, and offences, and that all our whole life beareth record thereof, so as the fruit showeth what the root is. And on the other side, that our starting aside is not for once and no more, but that we tend wholly thither, that is too say, too evil: we be inclined thereunto, nay rather we be carried headlong thereunto, yea and we be driven with such a rage, that we never cease striving against God, till he have brought us in subjection to him by his holy spirit.  
And S. Paul thinks it not enough to say so: but addeth things which aught to make us too tremble yet more, saying, that it is according to the prince of the air, according as he hath all power in the world, according too the spirit that ruleth all the unbelievers. His talking after that manner, is too show, that till God have quickened us by means of our Lord jesus Chryst, & until he have gathered us unto him: the devil hath dominion over us. See I pray you what the dignity of men is, until jesus Christ have ransomed them. They die not once and away, (but everlastingly:) and he must be fain by his Gospel to make them partakers of the saluatinn which he hath purchased for them. Then until God have wrought in us by his grace, whose are we? The devils: he is our prince. Too be short, he hath all authority over us, and ruleth us with such tyranny, as there is nothing but haling of us too him by force. But S. Paul useth this word Spirit purposely, to show that the devil ruleth all our thoughts, all our affections, and all our desires, that he possesseth us, and that we be all wholly his bondslaves. At a word, we cannot stir one finger, we cannot once move, we cannot think one thought, but the devil is at our elbow, and haileth us in such wise, as we utterly become deadly enemies too God. When we hear these things, it is no time for us too fall a sleep and too flatter ourselves, nor too be so lusty and presumptuous, as too go too law still with God, as though there were some goodness in us, & that he were bound to acknowledge our virtues. Must not men needs be too far out of their wits, when they continued still in their hypocrisy, and will needs stand too their tackeling against God, and win him by their replying, after that the holy Ghost hath thundered so dreadful and horrible a sentence upon our heads? Then if a man be considered in himself and in his own nature, what shall he be able too say? Behold, a creature cursed of God, and worthy too be cast out of the common account of all other creatures, yea even of worms, flies, lice, and vermin. For there is more valour in any vermin in the world, than there is in man. For man is a creature wherein God's image is defaced, and the good that he had put in it, corrupted: there is nothing in it but sin, insomuch that we be the devils limbs, and he not only ruleth us, but also possesseth us and is our prince. Be we once thoroughly persuaded of this in our hearts, shall we not on the one side have cause too run quaking too our Lord jesus Christ, and too hold us shrouded under the shadow of his wings? And on the other side, must it not needs be a beastly blockishness, if we be so thankless as not too magnify God's goodness, in that he hath drawn us out of such a dungeon unto himself, too make us fellows and brethren not only of the Angels of heaven, but also of our Lord jesus Christ, who is the Lord of glory, thereby too put away all reproach, and in stead of being hateful too all creatures, too make us bear his mark, and too be honoured, and too be embraced of the Angels, as their brethren, and too be avowed of our Lord jesus Christ as members of his body? So then, now we see S. Paul's meaning.  
And further, too the intent that all replying should cease: he showeth what the power of the devil is. For he could have said in one word, ye have lived after the manner of the world, that is too say, devilishly, afore so doth the thing that he speaketh import: but in stead of naming the devil in one word, he sayeth first, according too the prince that hath his power in the air, and the spirit that worketh even now in the rebellious children. In saying, the prince that hath his power in the air, he disappointeth us of all starting holes. For it is not for n●ught, that the devil is named the prince of the world: and yet it is not for that he reigneth over the son, the moon, the stars, the skies, and the earth: but for that he holdeth us captive in his bonds: because we be not worthy too be governed by God. For had Adam continued in the soundness wherein God created him: God would have held us as his children. But after the fall of our first father, God left us, and Satan took us in possession. True it is that Satan cannot do any thing at all without God's leave: for whereas he is named the prince of the world, it is not meant that he fighteth in such wise against God, as it cannot be known who is the stronger: that were a cursed blasphemy, and like these heretics, which seeing such phrases in the scripture, have imagined that the devil doth now and then resist God, and that he hath such force and power, that God is fain sometimes too give him place. But such words are stark madness. Nevertheless this sovereignty of Satan is God's just vengeance, according as it is said, that he delivereth us into the hands of our enemies, when we cannot abide that he should reign over us. And so is that thing fulfilled and verified in us all. Forasmuch as God hath printed his mark in us, we aught too be governed by his spirit: but our father would needs exalt himself, he would needs set up his bristles against God, and he was not contented with his own state and bounds. Forasmuch therefore as he rebelled in that wise, and could not find in his heart too abide the sovereign dominion of God: he was given up too the devil, and made subject to him: and forasmuch as he could not abide that God should reign over him, he was fain too have another master, and that subjection must reach unto all men in general. So then let us mark that the soverenitie & tyranny of the devil, is a just vengeance of God upon men for their sin. Let that serve for one point. And therefore let us not imagine that the devil hath the reins of the bridle laid loose in his neck, or that he hath liberty too do what he list, though God withstand him: but that we be left up and given over unto him. And too the intent we may yet better know this subjection, S. Paul sayeth that he is in the air, as he will speak more at large again in the end of the Epistle. He could have said simply, according too the prince that hath great power, according as our Lord jesus sayeth, 
Luk. 3. d. 27.  that he is the strong man which possesseth the world in peace. Ye see then that the devil is called a prince, because he hath such power as we be not able too withstand.  
And besides that: S. Paul giveth him his place in the air. Not that the devils are enclosed in a place certain, for we ourselves see that they enter into men's bodies, yea and into the bodies of Swine, after as our Lord giveth them leave and power. 
Luke. 8. d. 33.  But he speaketh purposely of the air, too make us understand that they be above our heads. If we have an enemy, we will see if we can overthrow him. But if he have his foot upon our throat already, if he tread upon our bellies, if he be already gotten upon us: what remedy is there then? None at all on our part. That is the cause why S. Paul speaketh here expressly of the air: as if he should say, that men may well brag and lift up their nibs, and be brazenfaste in advancing themselves: but yet is the devil above them with all that he can make. Too be short, he showeth that we be utterly given up too that cursed bondage. And to make the matter the plainer, he addeth, according too the spirit. For what is the cause that we perceive not the state which he speaketh of, but because we be fleshly▪ If there reigned a tyrant over us that would lay a subsidy upon us too day, and a tax to morrow, and sack men's houses: & the next day cut this man's and that man's throat, and ravish men's wives, and commit other enormities and outrages: we would well enough perceive it. And why? Because we be quick of feeling in the things that touch our flesh, and so earthly, as we cannot perceive any thing, except it concern this present life. That is the cause why we perceive not our own miseries: for they be invisible. We think not that the devil is such a Tyrant, nor so horrible as he is: because we see him not. But S. Paul telleth us, that we must look higher than this world, and that we must have other eyes than those that behold visible things: and that it standeth us on hand too look upon the devil, though he be ghostly: & that although he have nother arms too strike us with, nor legs too go with, nor any such other things: yet he faileth not too be the worst tyrant that can be devised in the whole world. And why so? For he entereth unseen. If there were a man that could enter into other men's heads and hearts, yea and into their thoughts and affections, without sword or staff, without venom or poison, without threatening, or any thing else: or if he had an hundredth deaths in his hand, and could make them enter without feeling how: I pray you were not such an enemy much more too be feared, than such as come furnished with great force, and make a great noize? Yis surely. Now S. Paul telleth us, that the devil is such a one: for he is a spirit, sayeth he. So then, let us not to be so fleshly as we have been wont too be, nother let us judge according too our own rude and fond fancy, when the said spiritual enemy is spoken of: But let us assure ourselves, that he is able too do us much more mischief without all comparison, then if we could see how he came towards us, and how he entered into us. So then forasmuch as he is a spirit, let us be so much the more afraid of him. And too the intent the faithful should be the better disposed too come too this foresaid point, that is too say, too know their own confusion, till God have provided for it: S. Paul addeth yet one confirmation more of his saying. For as soon as we have received the faith, and be enlightened by God's holy spirit: if we have any desire too do well, we shall by and by endeavour too serve our God. And it will seem that that were enough. But if a faithful man look into himself, he shall find enough to mislike and too sigh and groone for: according as I have told you before, that even S. Paul confesseth himself too have been unhappy, 
Rom. 7. c. 24.  and crieth out, who shall set me free from this prison of death? The faithful then shall always find enough in themselves wherefore too morn before God. Yet notwithstanding forasmuch as God hath put some goodness, some well meaning, and some good intent into us: the same doth half cover the lewdness of our nature, so as we know not a long time after that it were requisite, how wretched our state is, so long as we think but upon ourselves, I say, upon ourselves, such as we be after that God hath partly reformed us by his holy spirit. That is the cause why S. Paul sendeth us too behold what the unbelievers are. If we look upon the world, we shall see some given too covetousness, and some too pilling and poulling, and not only the little thieves that are whipped and hanged: even such as are robbers, I say, not in woods and forests, but in houses, in markets, and in places of Justice. We shall see that there is nother faith nor loyalty among most men, but that all men are given too pilling and polling, without any respect of equity or uprightness. We shall see some rush out into whoredom and dishonesty, some into drunkenness, and some into other lewdness and loose behaviour. We shall see men rap out oaths, perjuries, and other cursed things.  
Again, we shall see secret conveyances, impoysoning, spyting, malicing, treasons, and wicked practises. Too be short, we shall see some so devilish, that they fling themselves headlong altogether, as though they meant too make war wilfully against God. These are things that may astonish us: And although we be dull, yet aught we too have some remorse, when we see things so far out of order in the world. Nevertheless S. Paul sayeth that if we consider what is done, and how all things are turned topsy-turvy, and what liberty the world taketh too withstand God: it behoveth us too apply the same too ourselves, and too conclude thus: the same should betide me, yea and even as much as I see in them that are most wretched. For when we look upon the diseases that are abroad, how some are eaten with cankers and other filthy diseases, and othersome have as terrible sicknesses as can be: we must pry upon them and say, as ill, yea & worse to, should light upon me, if God pitied me not. For all of us do carry the seed of them about us: & that not only in our bodies, (but also in our souls) for there may be some diversity of complexions, so as some shallbe stronger and lus●yer than other some: but the soul of man is utterly corrupted and marred. So then the sins that reign in us, are all of them warnings to make us cast down our eyes, and too be ashamed before God and his Angels, yea and too make us hate and utterly abhor ourselves. Thus ye see why S. Paul hath added here, that the devil worketh now still. He useth the word Now: as if he should say, my friends, if in looking upon your present state, you find any thing well, and that the same keepeth you from humbling of yourselves thoroughly, and from feeling how miserable ye should have been, if God had not showed pity and mercy towards you: see what is done about you, see how the unbeleveres behave themselves, and you shall find them to be as wild beasts, and enemies of their own salvation: you shall find them stark mad against God, and against all right. Too be short, ye shall see so great enormities, as shall abash men, & make them too say, Alas, is it possible that it should be thus? And so ye see what ye be. Say not: fie on thee naughtipacke. Ye may well find fault with such a one, but ye must therewithal add by & by for a sauce to season it, how great hath God's mercy been towards me? Then let us never condemn the sin that we see everywhere in other men, without considering therewithal, that if God had not bridled us, we had fallen as deeply as we see others too have fallen: and therefore let it stir us up immediately too pray God that he lead us not into temptation, 
Math. 6. b. 13.  and let us acknowledge Gods infinite goodness, in that it pleaseth him too rain us in such wise, that we fall not into the horrible falls which we see about us. For when we look upon the wickedest in the world, yea and even upon such as we be driven too abhor as monsters: we must (as I said afore) conclude thus with ourselves: Alas, as much should befall us, if God remedied it not.  
And so ye see how we aught to put that lesson in ure. And S. Paul speaketh expressly of the rebellious children, too show that there willbe no obedience in us, except God put it into us, and reform us, and both change the naughtiness whereunto we were given afore, and continued and increase the goodness that he hath begun: for else Sa●an hath so taken possession of us, as he must needs draw us like brute beasts. True it is that S. Paul addeth anon after, that this served not only for the heathen, (howbeit that God's grace was most apparent in them:) but that even the excellentest men were comprehended therein, and (which more is) that the jews, (who thought themselves too have a singular privilege of exemption from the common cursedness of men,) were also forlorn and damned, till they were redeemed by our Lord jesus Christ. Wherein we see yet better the thing that we touched not long since: that is too wit, that here is no mention made of any one sort of men alone, but that the holy Ghost thundereth upon all men, to the end that all of us should be beaten down from the lest to the the most. But this cannot be discoursed as now. Therefore we must for conclusion take that which S. Paul treateth: which is that God hath quickened us. Whereby he doth us too wit, that we bring not life with us from our mother's womb, but that by reason of sin we be in death, when we come into this world, which is worse than if we were not at all: yea and that there is no geynsaying too it, because we shall not found any thing in ourselves but corruption and wickedness, and because that the more a man stirs it, the more it stinketh, and we shall be the more loath too see the great and deep dungeon of all iniquity which is in us. Therefore it standeth us on hand too be quickened, and too have life given us, not of nature, bu● of the grace of our Lord jesus Christ, because we be renewed by him: yea and too know that God hath taken us out of a wretched and cursed state, and thereupon too forget all vain glory. And Let us not think that ever we shall yield unto God the praise that he deserveth, till we abhor all our own wretchedness, & be come too the point (to know) that the devil reigneth over us, till God pluck us out of his paws, and set us free from his cursed tyranny. For is there any thing more irksome than too say, that we be subject to the devil, and that he reigneth, not only over our bodies, as some worldly tyrant might do, but also over our souls, and over all our thoughts? For he is a spirit, and there is not that thing in us which is not corrupted by him, & filled with his poison. Sigh we know this: let us consider also that God having found us in that plight, hath notwithstanding not disdained us, 〈◊〉 let●ed for all that too succour us, according also as S. Paul useth the s●me reason, 
〈…〉  when he sayeth, that we were Gods deadly enemies, at such time as jesus Christ redeemed us. And so let us conclude, that God respecteth nothing but our miseries, when he calleth us too him. He looketh not whether we seek him or not, for how were that possible? we draw clean arsward. He looketh not whether we be able too do him any servis or not: for we be rank rebels against him. He looketh not whether there be any good towardness in us: for all our thoughts & lusts are deadly enemies fighting against his righteousness. Whereat looketh he then? What moveth him too secure us? Even the infinite number of miseries that he findeth in us, and the horrible confusion wherein we be: those are the things which incline God too show us mercy. So then, let all mouths be stopped, and let us not presume too bring any thing in this behalf, as though we had bound God unto us, or that he found aught in us wherefore he should show us favour: for he must take all things of his own, and do all of his own infinite goodness, because he seeth us miserable, damned, and utterly forlorn, and let that stir us up too do good, and too provide remedy, not only for our diseases, but also for our death. For if we were but corrupted with sin and vice: the malady were already uncurable. But besides that, there is a death, yea and a spiritual death, which cannot be recovered by all the means and remedies of the world: God must be fain too put too his hand, yea and that so mightily, as it may be known that he ●aueth us by miracle.  
And now let us cast ourselves down before the majesty of our good God, with acknowledgement of our sins, praying him to make us so too feel them, as we may forsake them, and be rid of them daily more and more, and that in the mean season he of his goodness will bear with us, and not e●amine us over straitly, but by little and little aba●e and correct the naughtiness that reigneth too much in us, and not suffer us too be slaves unto Satan, but set us free by our Lord jesus Christ, of whom we hold all our spiritual freedom. And so let us all say, almighty God heavenly father. etc.   

The tenth Sermon, which is the second upon the second Chapter.  
3. We also walked with the disobedient, doing the pleasures of the flesh and of the thoughts, and were by nature the children of wrath as others are.  
4. But God who is rich in mercy, through his great love whereby he loved us,  
5. Even at the time when we were dead by sin, quickened us together with Christ, by whose grace you be saved,  
6. And razed us with him, and made us sit with him in heavenly places in jesus Christ.  
I Begun this morning too show you how S. Paul meant too stretch out God's goodness unto all men, too the intent that none should have cause too boast of himself, as though he had any worthiness alone by himself. And truly if ever there were any nation in the world advanced above others, 
Exod. 6. a. 6.  it was the jews: forsomuchas God had accepted them for his own household, 
Exod. 19 a. 5.  and called them a holy lineage and his own inheritance. In that respect therefore the jews seemed well worthy too have pre-eminence above others. 
1. Pet. ●. b. 9  Howbeit too the end that none should darken the grace of our Lord jesus Christ, he sayeth, that ever they also were the children of wrath, so as it stood them on hand ●o lie drawn out of the dungeon of confusion, whereof I spoke this morning. Too be short, S. Paul showeth here, that even those whom men would deem too be the excellentest, can bring nothing whereof too brag, or too purchase themselves estimation before God, but are all received too grace too be made heirs of the heavenly life, by means of our Lord jesus Christ.  
Now here might a question be demanded, why S. Paul setteth the heathen men on even ground with the jews, seeing that God had set such odds betwixt them. For it might seem that all the promises were disannulled: and that were a doing of wrong unto God, rather than unto men. If we grant (as of necessity and reason we needs must) that Gods choosing of Abraham's offspring, was not in vain, and that his telling of them, that he accepted them too be of his household & Church, was not too deceive them: they must needs be nearer & more familiar unto God, and they must needs have some mark whereby too be gathered unto him. It seemeth then that S. Paul should not have abased the jews after that sort. But in another place he showeth, that all this gear agrees full well, if we consider the jews (on the one side) in the state of (Gods) chosen and peculiar people: and (on the other side) what they be (of themselves) and what they have deserved before God. For in the Epistle too the Romans, 
Rom. ●. a. ●.  after that S. Paul hath given sentence upon the whole world, showing that there is not any one which is not damned and forlorn: he moveth this question: seeing then that God gathered Abraham's lineage, and dedicated it wholly too himself, what shall become of them? Shall there be no holiness in them? For it seemeth else that God had but dallied, and that his saying in the holy scriptures, that he had not dealt so with any other nation, was nothing worth. But S. Paul sayeth, 
De●t. 4. ●●4.  that of a truth men aught too commend the grace that God vouchsafed too show forth upon his people: and so consequently that they are too be preferred before all the whole world, so far forth as they be endued with the benefits which they had by God's promises. Hewbeit he addeth forthwith, that in as much as they be descended of Adam's race, and are sinners, as well as all other men, and there is nothing in our whole nature, but corruption and frowardness: all men must be fain too stoop, and all of us must needs acknowledge, that one of us cannot be sholed out f●om another, according as we have seen hee●toofore in the second chapter too the galatians, 
〈…〉  where S. Paul told S. Peter thus: Yea, we be jews by nature, and it seemeth that we aught too go alone by ourselves, seeing that God is our King, and hath sanctified us, and vouchsafeth too dwell among us. Well then, it seemeth at the first blush, that we should shake of the gentiles, as unclean persons, and such as have none acquaintance with God. But let us come too accounted (sayeth he) a●● there is none of us all but he is endangered unto God, & must needs perceive himself too be a wretched sinner. Sigh it is so, God must be the judge of all men, and we must needs sink before his majesty, till we be reconciled unto him by our Lord jesus Christ. Too be short, S. Paul's meaning in this text, is not too deface God's grace, but too show that the jews had not any other mean in themselves whereby too obtain the salvation and heritage of heaven, than only by being members of our Lord jesus Christ, and that they must always be fain too take themselves first for cursed and damned. For the worthiness which they have is but as a wyndfall, & they be borne in sin, and subject too cursedness, no less than all other men, and Gods accepting and choosing of them too himself, was a special and (as they say) a supernatural gift. Ye see then that by nature the jews are forlorn as well as the rest of the whole world, and yet nevertheless that God hath also received them too mercy.  
By the way we must mark, that under the word Nature, Saint Paul showeth, not only that we be sinners by custom, so as every of us thrusteth his fellow out of the way, and we be too much inclined too follow the evil, rather than the good: but also that there is a further matter in it, which is, that every of us bringeth sin with him even from his birth. Too eat and too drink are things that accompany us: but yet is sin more rooted in us, than all the things that belong too this life. Truly the heathen men will think it strange, that the young babes which are not able too discern between good and evil, nor have any discretion or will, should already be sinners and damned before God, according too S. Paul's saying, who calleth them the children of wrath: but yet must we needs yield ourselves too condemnation whether we will or no. As soon as babes be able too make any sign, it is certain that they will show enough and too much, that they be froward and naughty, and that there is a secret poison lurking in them▪ And that although they cast it not out at the first, yet they be as a brood of serpents. Sigh it is so, let us understand that Saint Paul doth not without cause call us the children of wrath, as well as the jews, not excepting the very infants out of the number, whom men term innocents, and take them so to be: For we must not regard our own opinion, nor the things that we see before our eyes, but we must give glory unto God, who is the competeent judge thereof, although we find it incomprehensible. How soever the world go, we must always come back too that which is said in the one and fiftieth Psalm, 
Psal. 51. b. 7.  namely that we not only offend God daily in diverse manners: but also are loathsome to him beforehand, yea even before we have either done or thought any thing, because we were begotten in sin and cursedness. And by that word Children of wrath, S. Paul meaneth that we be the heirs of death, and that God must needs be our enemy, yea even as soon as we be conceived. Yet is not God cruel, nother hateth he the things that are of his own making. That is true, if we had such pureness in us as was in our forefather Adam, according too this saying, that all things which God made were good, God then should hate his own workmanship in us. But we must conclude, that sith he hateth us, and is as it were armed to take vengeance on us all, we have well deserved it. And that although sin cannot be pointed out with the ●inger, as ye would say: yet doth God know it well enough, and we must hold our mouths shut at it. That is in effect the thing that we have too gather upon this Text, in applying it too S. Paul's meaning. For if the jews, which seemed too have or aught too have some peculiar prerogative, are nevertheless included under the general state of men: what can we allege which are borne gentiles, if we will presume too bring any bravery before God? So then we have well wherewith to be confounded double, seeing that they, in comparison of whom we be nothing, have notwithstanding no entrance into the kingdom of God, but by his only free mercy, an● by being reconciled by mean of our Lord jesus Christ.  
But there is yet one question or doubt more. For how should the jews be God's enemies, seeing he had avowed himself already to be their father? Some man will say, that the seeing of the things that were figured, and the truth ●nd substance of them remained as yet too be accomplished. But we have too mark yet further, that although God had adopted the jews in Abraham: yet they were received in jesus Christ, and that that grace was grounded upon him, according too this saying, In thy seed shall all nations of the earth be blessed. 
Gen. 22. ●. 28.  And we have seen in the Epistle too the galatians, that the said seed must be referred too our Lord jesus Christ: for without him there is no unity, 
〈…〉  but utter s●attering asunder. Sigh it is so, it is not too be marveled, that the receiving of the jews into the Church, as well as the receiving of the gentiles, is fathered here by Saint Paul upon the only free bestowed goodness of God.  
Howbeit, there is yet a second point, which is not too be forgotten: which is, that although the jews had obtained such grace, yet they abode in suspens till the coming of the Redeemer. And for that cause we shall see in another place, that those which were near, and those that were far of, were reconciled by him. For we know that there is no atonement too be made with God, without shedding of blood. Now the sacrifices of the Law could not put away sin, 
Levit. 17. c. 11. &. Heb. 11. f. 22.  nor pacify God's wrath and cursing. When men offered the blood of an Ox, or of a Calf, or of a Lamb, it was not too make atonement with God, there was no such power in the brute beasts: for the thing that is corruptible, attaineth not too the soul. Therefore it is too be concluded, that the jews were Gods children by hope, and yet that they were utterly separated from him, till the atonement was made in the person of the Redeemer. And by that means did God show himself favourable towards them, as he did towards the rest of the world. And for that cause also doth S. Paul add, that God being rich in mercy, hath quickened them, as he did the gentiles, even according too his great love wherewith he loved them.  
The chief point (as I told you this morning) that S. Paul handleth, is, that we should learn too be ashamed, yea and too loath our own wretchedness, by resorting too our original, and by considering in what plight God findeth us, and out of what a dungeon we pass, when God reacheth us his hand. And the second is, that we should magnify his goodness so much the more, because it is an uncredible thing, that he should vouchsafe too 'cause the doctrine of life too come down too the bottom of hell too quicken us: for we were sunk down thither. Therefore we must mark well these words, where it is said, that God being rich in mercy, quickened us when we were dead, according too the great love which he beareth us. true it is, that this title might always agreed unto God, because he nother abateth nor increaseth: and so shall God be evermore rich in goodness. But we must therewithal mark the circumstance of the place, and the matter that S. Paul treateth of here: which is, that God hath uttered the inestimable treasures of his mercy upon us according too the greatness of our miseries. And For that cause also he addeth, the great love wherewith he loved us. For needs must there have been such a goodness in God, as is able to ravish us, seeing it surmounteth all our capacity, and that we be not able too taste the hundredth part of it, though we give ourselves never so much unto it. And why? For when S. Paul sayeth that God loved us, he speaketh expressly of himself, and of such like, which had been chosen from among that people, when as the greater part of them was cut of. For although the jews were the first borne, and had pre-eminence above us, as by right of inheritance, & that we be but as silly things borne out of season, 
1. Cor. 15. a. 8.  as S. Paul speaketh of himself: yet notwithstanding we see that they be now banished from God's kingdom, and are become as a precedent that aught too make the hear stand up upon our heads, when we behold the wrath and vengeance of God that is uttered upon them. Therefore whereas S. Paul and some small number more were chosen from among the jews: it was through God's love which had the greater appearance towards them. Likewise now adays, if the Gospel were preached purely through the whole world, & faith given indifferently too all men, so as there were none but he should be touched immediately with the holy Ghost, and all of us were alike: it would seem to be as the course of nature. And like as meat and drink are common to all men, so it would seem that we had this of our own natural motion, and that it were not a special grace of God. But when we see so many Country's hunger-starved, so as there raineth not one drop of good doctrine upon them, but rather the wretched people are fed with Lies and trumperies of Satan: and that on the other side God inlyghteneth us here, and watereth us with his word: whereof cometh that, but of the great love whereof S. Paul speaketh here? Again, many men have their ears beaten with the Gospel, and yet it is apparent too men's eyes, that they become hard hearted by it, and wax worse and worse. For it is certain that a man shall not see so horrible monsters in the papacy, as where the Gospel is preached and professed, for they will say they be reformed, and yet they seem too be devils incarnate: and we need not too go far to see such sights. So then, let us mark here, that we must not surmise that any of us hath aught wherewith too please God, more than his fellows, nor presume too make any account of ourselves: but that we must always repair too the fountain that cannot be drained dry, and not go too the pits that are full of holes and can hold no water, or rather which have nothing but s●id & filth in them, (for all the gloriousness and bravery of men is no better) but draw of the said love of our God, & confess that God must not be persuaded or moved by other folks, but only that it pleased him too love us freely, by receiving us unto him, and by inlyghtening us with his holy spirit in the faith of the Gospel. And so ye see what Saint Paul meant too note here.  
Now on the other side, to the end that men (who are always subtle witted, in seeking some shifts and starting holes or other: should not excuse themselves by being under the Tyranny of the devil, nor allege that the same aught not too be laid too their charge: Saint Paul showeth that the said bondage ceaseth not too be wilful. I showed you this morning, that notwithstanding all our free choyze, and notwithstanding our reason and will, yet we be as it were fettered too Satan's service, so as we can do nothing but all naughtiness, nother should we be any better by nature, than the arrantest thieves in the world, if God had not pitied us, accordingly as Saint Paul setteth forth all other men unto us as a looking glass, yea & even such as despise God and all order, and are driven by Satan into all outrage: saying, that we should be like them, if God had not been merciful too us. But now there are many which grudge against God, and which go too law with him, saying: If free will be so defaced, what shall become of us? If men were able too give themselves unto goodness, and yet notwithstanding made none accounted of it, but gave themselves too evil: surely it were good right and reason, that they should be held for guilty. But if they cannot but do evil: why should God condemn them? At leastwise they aught too be borne withal, seeing it is apparent that they be held under Satan's dominion, even from their mother's womb. Lo what many men allege, in hope to wash their hands. Yea, and they be not contented too justify themselves by vain shifts, but they do also rail against God, as though he were the cause of their damnation. But S. Paul to prevent such s●aunders, sayeth, that they which are under the bondage of Satan and of sin, cease not for all that too be condemned by good right. For they be not constrained thereunto by force: they be subject in deed, but that is with their own good william. And that is the cause why he sayeth, that even such as are brought back again to our Lord jesus Christ, have walked in the lusts of the flesh: that is too say, that before God had changed them, and brought them too his obedience by his holy spirit, they walked in their own wicked lusts. True it is that men will grant their nature too be sinful, but yet they say, it sufficeth that the will be otherwise. All men will grant that it is the will which putteth the difference between vice and virtue: But when the philosophers spoke after that fashion, they were of opinion that we have a frank and free william. And that is the thing that deceived them, because they knew not that we were marred by the fall of Adam, and yet notwithstanding cease not to be justly accursed, forsomuch as our offending of God is with our own good william. And therefore also he addeth again, doing the desires of our flesh, and of our thoughts. As if he should say, that they which are possessed of Satan, and held under the slavery of sin, cannot allege any compulsion. For why? it is their o●ne will that driveth them thereunto. Thus ye see in effect, how S. Paul meant too stop the mouths of all misspeakers, too the intent, that men should not pick any quarrels too God, by pretending that they aught not too be shent for their naughtiness, seeing they be subject too it by nature. But let us mark herewithal how S. Paul hath matched thoughts with the flesh, too the end we might know that sin reacheth throughout us, and that we have no piece of us clean and pure, whereinto infection is not spread. For the Papists will well enough confess that we be corrupted in Adam: but they say, that we do in deed tend always unto evil, when we be tempted unto it, and yet nevertheless, that if we hearken unto reason, and bridle our lusts by ruling them well, than we shall see plainly that we be not altogether unable too do good. And so the opinion of the Papists is, that man's free will is not of such force as it was at the beginning, but that it is wounded, yea and sore maimed, howbeit, that it hath yet still some life, that is to say, some virtuousness, as they imagine. But we have seen this morning, that the determinate sentence of the holy Ghost is more general: that is too wit, that we be not only sick, but also dead, till we be razed again by jesus Christ. Now S. Paul confirmeth the same thing, saying, that our wicked lusts, and the affect o●s that are termed the sensual appetites, wherein we resemble the brute beasts, are not the only things that harry us here and there: but that we must take the matter more strictly. What are all our thoughts, all our determinations, and all that ever is deemed too be best in man? They be (sayeth S. Paul) stark wickedness. For if God should let us go after our own thoughts: it is certain, that there is not a more horrible confusion, than that would be. So then, we see that men are not humbled here by halves, too confess only their frailty, and that they have partly need too be succoured and helped at God● hand: but we see they be utterly damned before him, sit● their thoughts are here called wicked and froward, and that they have nothing in them which provoketh not God's vengeance against them. So then, let us on the one side yield ourselves guilty, assuring ourselves that we were justly bereft of all God's graces in the person of Adam: And again, on the other side let us not take the same for an excuse, in hope too scape by such shift, as who should say, we were not the bondslaves of sin, nor we ourselves any whit too blame for it, because we be held down in Satan's snares and nets even from our birth. But it behoveth us to consider always, that every of us shall find the wellspring of his disease in his own conscience. Men may hold plea as much as they list: but if they enter into themselves, and ask their own consciences, ye shall see them condemned and confounded without any nay. When a man hath babbled what he can, so as he thinks he hath won the goal, by saying that he hath no free will of his own, nor ability too resist God: there needeth no more but this one word: what thinkest thou too be the thing that provoketh thee too evil? Ho, it is the devil. Thou sayest well. But yet mark a little whether that doth so fully excuse thee, as that thou perceivest not right well, that thou wart stirred up and driven too it by thine own self-moving: knowest thou not that the wellspring and root of the mischief is in thyself? When thou art so rebellious against God, that thy thoughts are full of untruth and unbelief, and that so much the more because thy lusts are out of square, and embattled against God and his righteousness, even too make war with him: when thou seest all this, must thou yet hold plea further with him? So then, let us not seek any starting holes, seeing we carry a sufficient judge with us, even within us, namely seeing that every of our own consciences rebuketh us. That is the thing that S. Paul aimed at in this strain. And thereby we also are war●ed, not too presume aught at all on ourselves, but too bridle all our senses and imaginations, and all the understanding and reason which we ween ourselves too have. For until we have so renounced ourselves, it is certain that we shall never be meet too apply ourselves too the serving of God.  
And S. Paul sayeth expressly, that those whom God hath quickened, are by that means made fellows with our Lord jesus Chryst: for it is even he in whom they have their life. True it is that we● aught too seek it in Gods being: howbeit forasmuch as that is too high for us, so as we cannot come at it, not nor any thing near it: therefore our Lord jesus is called the way. 
john. 14. ●. 6.  And he offereth himself, and tarrieth not till we seek him as though he were far from us, but reacheth out his arms too allure us too him, insomuch that in his Gospel he sayeth, if any man be athirst, let him come unto me and drink. And this is fulfilled in his person, 
jere. 7. ●. 37.  as hath been said erewhiles. So then let this speech be marked, where S. Paul sayeth, that those which were dead afore, were quickened again by jesus Christ. And here we see yet better the thing that I touched shortly this morning: which is, that S. Paul speaketh not of a visible death, whereof men may judge by outward sight: but of the corruption that is in our souls: for he findeth fault with us all. How then may we attain too the heavenly life. How shall we be razed & quickened again to possess the heritage that is promised us? We see on the contrary part, how we be subject too as many miseries as can be. This therefore must needs be meant of the newness of life which he speaketh of in other places. Now it is certain that this life is not yet perfeets in us: there is but a little entrance of it, which serveth too lead us further, and too bring us too the end, (which shallbe) when we be come too the full glory that he speaketh of here. And we see also how S. Paul setting himself forth for an example, allegeth that he had given over all things for our Lord jesus Christ's sake, yea and even the fond opinion which he had of his own righteousness: insomuch that although men esteemed him as a little Angel, yet notwithstanding he knew that it behoved him too be saved by God's free grace in jesus Christ. And in stead of all his honour and riches: he had suffered so many reproaches, so many tortures, so many beatings, and so many imprisonings, that a man would have said, 
Phil. 3. ●. 12.  he had been lifted up above the world: and yet notwithstanding he addeth, not that I am yet come too my mark, but I strain myself forward, and forget the time that is past. For if I stay upon the things I have done already, saying, I have overcome so many encounters, I have dealt thus valiantly, I have not ceased too preach the Gospel every where, I have wrought in such wise, that the fruit of my doctrine is come to the whole world, I have passed the sea, I have been among barbarus nations, where God and his Gospel were never erst heard of, I have had a number of lets, and have overcome them all, I have encountered with thus many enemies, and have got the upper hand of them all: If S. Paul say, I had had all these considerations with him, he had become cold: for it is an easy matter with us too shrink away when we once think with ourselves, 〈◊〉, I have done enough for my part, now let others march on in their array. And so every of us would take his leave, when he had some thing or other, I ●ot not what. But S. Paul saith, that he forgets the time past, too the intent too cut of occasion of slothfulness, which might come in his head, and sayeth, that he straineth himself forward, and holdeth his arms open too attain unto it. And how long time did S. Paul strain himself forward? Even too the end. Then let us mark well, that our glory shall never be perfect, that is too say, we shall never thoroughly enjoy the glory that we wait for, until the end. And therefore it behoveth us always too take warning of our own wretchedness, too mourn for it before God, and too confess that we be beholden too his only goodness for all things. Now then, howsoever we far, we see that we be reformed unto newness of life by God's spirit: and that although we devil among unbelievers, & be subject too many miseries, yea and have sin dwelling in us: yet there is none of us but he feeleth that the handsells which God hath given us of his holy spirit, are not vain nor unprofitable. If any man allege, that before such time as jesus Christ work in us, we have already some life, as is seen: answer was made shortly this morning: that forasmuch as all that ever men have by nature, is not able too bring them unto God, but maketh them too rest upon this world: none of it aught too be made account of, when the heavenly life cometh in question. Then let men calp their hands at us on all syds: yet are we but dead men, when God layeth the bridle loose in our necks, and suffereth us too walk after our own fancy and liking. Man may well have some reason: but what can it do so long as it is in the own nature? It will fight against God, and against all truth. Yet notwithstanding, man, say they, hath a will: howbeit, that the same will be wicked. True it is (as I have said already) that it hath no strength in it. Yet notwithstanding forasmuch as man is wicked and froward, and hath the cursed root of rebellion in himself, so as he cannot but do evil, he offendeth God willingly. And seeing it is so, let us boldly conclude, that we be in death, till we be made partners of the life of our Lord jesus Christ, 
Esay. 6●. a. 1. and Luk. 4. c. 18.  and that he deal unto every of us the spirit which he hath received, in such measure as he listeth: according as it is said that God's spirit rested upon him, and was given unto him in all plenty, and that as now he must deal it too every one of his faithful ones. Therefore according as our Lord jesus Christ maketh us too taste of his holy spirit, and according as he strengtheneth thereby: so are we quickened in him and with him.  
Now hereupon he addeth, that he hath made us too sit in the heavenly places with our Lord jesus Christ. This serveth too magnify the grace that we have hitherto spoken of, yet so much the more. If he had said in one word, that we were quickened: it had been enough, and it aught well too have inflamed our hearts to sing God's praises, and too occupy ourselves therein, and too apply all our endeavours thereunto. But here is a greater vehemency, because of our coldness and laziness. For S. Paul hath showed on the one side, that we were dead and held in bondag under the tyranny of Satan. Alas, these are terrible things. And now he setteth down on the other side, that God hath not only loved us, but also glorified us in himself, and that we be lifted up from the bottom of hell, aloft unto the kingdom of heaven, where he hath lodged us, and given us seats among his Angels. Seeing then that we hear this, needs must we be to much doted, & our wits too much brutish, if we make not in good earnest too glorify the inestimable goodness of our God, and too conclude, that we be so beholden and bound unto him, that although we should do nothing else all our life long, but preach the grace that we have felt by experience at his hand, yet it were nothing at all. And so ye see why S. Paul hath purposely set down, that we be lifted up too heaven wi●h jesus Christ. And hereupon we have a very profitable exhortation too gather, which is, that although we be here in the mire, and do but crawl like poor frogs: yet aught we to bear this state patiently, for somuch as on the other side God hath lifted us up so high, even us that were nothing, yea and cursed creatures too. And therefore whensoever we be fain too suffer hunger & thirst in this world, or be mocked by unbelievers, or put to the abiding of many outrages, let us resort too that which is said here: namely, that yet nevertheless we be set already in heaven with jesus Christ, howbeit not in such wise, that it is apparent unto our eyes. For in this behalf we must give place too hope, and unto that which is said in another text, 
〈…〉  namely that our life is hid, and that we must hold ourselves quiet, till it appear at the coming of our Lord jesus Christ. Thus than you see in effect, how it behoveth us too understand the things that are spoken here of the divers state of God's children, after they be called too the faith of the Gospel. But by the way, we must not imagine an earthly paradise in this world, where we shall have nother trouble nor grief: we must make our reckoning, that we shall never live here at our ●ase, but we must make room for faith, as I said afore. And besides this, whereas the holy Ghost avoucheth by the mouth of S. Paul, that we shallbe lifted up on high: i● standeth us on hand too cast down our heads, and too suffer ourselves too be oppressed by our enemies, and too be overmaystered by them with all pride: we (I say) must suffer these things, and yet in the mean while be fully persuaded, and thoroughly resolved of this doctrine, that we for all that shall not fail too inherit the kingdom of heaven, for it is unpossible that the head should be separated from the members, and our Lord jesus Christ is not gone thither for his own sake alone. We must always repair too that principle. Our confessing that jesus Christ is risen from the dead, and gone up into heaven, is not alonely too glorify him in his own person. True it is, that first of all it must come to pass, 
●hil. 1. b. 10.  that all knees must bow before him, and that all creatures both in heaven and earth, yea and even in hell, must do him homage. But yet notwithstanding, the union whereof we have treated heretofore, is fulfilled in this, that jesus Christ having gathered us into his body, hath begun that thing in himself, which he intendeth too perform in us, namely when convenient time cometh. So then, jesus Christ is gone up into heaven, too open us the gate in these days, which was shut against us by Adam's sin: and that is the very manner of our sitting with him already. And therewithal S. Paul showeth in one word, what he intended. In deed this saying shallbe declared more at length in his due place, where S. Paul himself will treat of it more at large in the next Sermon. Yet notwithstanding we may see whereat he aimed, too the end we may have a sure and right mark too shoot at: which is, that we be saved by grace, and that noman is able too claim any thing of his own. Nevertheless it is not enough for us too have confessed in one word, that our salvation cometh of God's free favour, and too have felt it also within ourselves: but we must also therewithal be taken in love with the infinite greatness of the same grace, by considering what we be, how all evil cometh of ourselves, and that there is no saying nay, because our faults do too much convict us, in somuch that if God should execute a hundred times more rigour against us than he doth, we could not contend with him, nor dispute with him, but that we should always have this record of our own consciences, that we be justly worthy of death, and that the same is dew unto us by our desert. Then seeing it is so, let us hold fast this doctrine, for we shall have profited greatly for our whole life, if we once know, that there is not only some one naughty touch, but an infinite number of evils in us. Therefore let us learn too mislike of ourselves, and too hate and abhor ourselves, and afterward when we be come too the grace that is showed us in our Lord jesus Christ, let us understand, that without that, the devil should needs have full and whole possession of us, and reign over us, as he had done afore. Also let us beware that we profit ourselves by such grace, so as it may serve too put away all our cursedness. And then let us assure ourselves, that not only all our miseries shall turn too our benefit by our Lord jesus Christ, but also that he will give us such strength, as we may well glory in our state: and although we be driven too fight against many temptations, and that we be frail on our own behalf: yet nevertheless we shall overcome them in such wise, as we shall have cause too yield God thanks by our Lord jesus Christ, insomuch as being joined unto him, we cannot fail too come too the full perfection of all good things.  
Now let us cast ourselves down before the Majesty of our good God, with acknowledgement of our faults, praying him too make us so too feel them, as it make us not only too confess three or four of them, but also too go up even too our birth, and too acknowledge that ●here is nothing but sin in us, and that there is no way for us too be reconciled to our God, but by the blood, death, and passion of our Lord jesus Christ. And therefore as often as we feel any heartbitings to turn us aside from the grace of God, too cite us too his judgement s●ate, let us have none other refuge, than too the sacrifice whereby our Lord jesus Christ hath made atonement between God and us. And whensoever we be weak, let us desire him too remedy it by his holy spiri●, which is the means that he hath ordained too make us partakers of all his gracious gifts by: and let us so continued in the same, as we may be an example unto others, and labour too draw them 〈◊〉 us too the faith and unity of the doctrine, and by our life and good conversation show that we have not gone too school in vain, in so good a school as the school of the Son of God. That it may please him too grant this grace, not only to us, but also too all people. etc.   

The eleventh Sermon, which is the third upon the second Chapter.  
8. Surely you be saved by grace through faith, and that not of yourselves: it is the gift of God:  
9 Not by works, lest any man might boast.  
10. For we be his woorkmanship, created in jesus Christ, too good works which God hath prepared for us too walk in.  
SSaint Paul hath showed heretofore, that our salvation is the true looking glass, wherein too behold the infinite glory of God: for it is his will, too be known by his goodness above all things. And for that cause also hath he showed, that God chose us before the making of the world, howbeit not in respect of any thing that could be found in us: but too content his own only mercy. Here therefore he concludeth that matter, and showeth what he meant when he told us, that our adoption hangeth and proceedeth of Gods chozing of us in his own everlasting purpose, that is too wit, too the intent we should be as it were clean defaced, and confess that whatsoever we be, and whatsoever goodness we have, we hold it all wholly of God and of his only free goodness. That is the cause why he sayeth, that we be saved by grace, not of ourselves, but by God's gift, and not by works. It had been enough ●●o have excluded all the goodness and virtue that man could imagine. But for as much as it is hard to beat down the pride whereto we be too much given: S. Paul rehearseth this matter again, too the end it might be the better understood, and confirmed more at large. And therewithal we have too mark, how he matcheth faith against it, as well too show the mean whereby too come too salvation, as also too more therefore doth it stand us on hand, too mark well the thing that is said in this strain, which is, that we be saved by grace, and that we do nothing at all too it, but that God giveth us all that ever belongeth too our salvation. And why? Because we can do nothing at all: we have nother good works nor deser●es too allege for ourselves.  
Furthermore, this speech is well worth the weighing, when he saith, lest any man might boast. For thereupon we have too gather, that it is not enough for us too father some part of our salvation upon God: but that we must come to that point, & yield so far, as not too make any countenance too it at all, but abide too have all our own glory so abased, as only God may have all pre-eminence, as we have seen in other texts, and specially in the place of jeremy, where it was alleged, 
●ere. 9 g. 24.  that God is not glorified as he aught too be, nother is it possible for us to glory in him, till all that ever we think ourselves too have of our own, be cast down and done away. For nother the virtue, nor the wisdom, nor the ability, nor the righteousness of man mu●t be put forth, if we intend that God should keep still that which is his own, and which he reserveth too himself. Now therefore we see that all the partnershippes which the world would make with God, are but fond dotages, yea and illusions of Satan, who laboureth too make us believe that we are able too do somewhat of ourselves, too the intent too pluck us thereby quite and clean from ou● God. For so long as a man imagineth himself to have any one drop of goodness of his own: he will never give over himself unto God, but be puffed up with vain presumption, and rest upon himself. Satan therefore hath won much at our hands, when he hath once persuaded us, that we be able too do any thing of ourselves, or that we can make any means to attain too salvation: for his drift is, too make us leave seeking of the things in God, which God offereth us. And by that means we abide empty still, according too the virgin Maries song, 
Luke. ●. g. 53.  where it is said, that such as are so filled with overweening, shall abide still hungry, and God will laugh their vain presumption too scorn. Then can we not be fed with God's grace, except we long for it, and feel our own lack, according too this saying of the Psalm, 
P●al. 81. b. 10.  Open thy mouth, and I will fill it. So then, let us mark well, that men shall then be disposed to receive at God's hand all that is requisite for their salvation, when they reserve nothing too themselves, but acknowledge that all self boasting must be put away. And (as I said afore) by that means the partnershippes which the world pretendeth too make with God, do fall too the ground. For the Papists are driven too confess, that without Gods help they can do nothing, and that they be too weak too withstand Satan, if they be not strengthened by the holy Ghost. They can find in their hearts too grant, that they cannot deserve aught at all, except God supply their wants, and also that they have need of the forgiveness of their sins. But yet for all that, they cannot abide too give over their free-will, but imagine verily that they can partly further themselves. thereupon they are always building of some desert, and although (they grant that) Gods grace prevent them at the first, yet they always mingle therewith some endeavour and good will of their own, and when they flee unto God for release of their sins, they bring him their own satisfactions for the same. And so ye see, that the Papists will not in any wise freely and wholly yield and give over unto God the praise of their salvation, but keep back some part of it, commonly the one half or more, too themselves. But S. Paul passeth further here, & showeth that we do wrongfully always defraud & bereave God of his glory, till we have forgotten all the false opinions wherewith the world deceiveth itself. Therefore the only way for us too glorify God, is too acknowledge that we be nothing of ourselves. And so, humility or lowliness is not a feigning or false pretence, as many suppoze, which think themselves too have contented God by saying in one word, that they be wretched sinners, and as weak as is possible: but we must be fully resolved, that all that ever men imagine in their own brains concerning deserts, free-will, preparation, help, or satisfaction, is every whit but leazing & trumpery of Satan. When we once know this, then will we submit ourselves as we aught to do, & then shall God keep his estate, as he deserveth, & we also shall yield him such honour as is dew to him. But this cannot be done (as I said) unless all that ever men conceive & imagine concerning good works, wherewith too deserve well at God's hand, be utterly razed out.  
Moreover let us mark therewithal, that if we will be partakers of the salvation that God offereth us, we must bring nothing with us but only faith. For (as is said in another place) faith taketh no help of good works. Although it have record of the Law, 
Rom. 4. a. 4. 5.  yet doth it not bring aught unto God, whereby too bind him 〈◊〉 us, but rather witnesseth that we be utterly emptied, and that we have none other hope than only in his free goodness. But like as a man that is pinched with great distress, so as he can scarcely stir a finger, and hath nothing but his tongue too cry out, alas that some body would help me, & pity me: even so must faith rid away all the over weening which we have in ourselves, that we may receive what soever God offereth us, so as all the praise thereof be reserved unto him. That therefore is the thing that we have too bear away.  
And hereby we be warned, not too be unthankful when God calleth & al●ureth us so gently: but too run unto him as poor hungry souls, & to have an earnest mind too be succoured at his hand, because it pleaseth him. For what is the cause that our Lord jesus Christ profiteth not a great number, but for that they have deaf ears when God encourageth them too come too him? And verily some of them are so beastlike, that they pass not for the heavenly life, so they have here whereof too feed and too drink like Swine, or wherewith too wallow in their own delights and pleasures: as for the spiritual goods (which we aught too labour for) they be nothing with them. Ye see then that the one sort shut God out of the doors, because they be dulled with the allurements of Satan, and drunken, or rather utterly bewitched with the delights of this world, either in pomp and honour, or in riches, or else in whoredom and other looseness. And the other sort think they have wherewith too make God beholden to them, as we see many hipocryts do, which cannot give over the vain selftrust wherewith they be swollen like Toads. Wherefore too be short, let us mark well this word faith, that the pleasures and ease of this world hold us not back from lifting up our hearts unto God. And that is the very way too fasten our anchor in heaven. For we can never have the said substancialnesse of faith, which S. Paul speaks of, except we pass swiftly through the world, and know that our heritage and resting place is elsewhere than here: and moreover shake off all vain imaginations that may come in our heads: for they serve but too turn us away from jesus Christ, so as we may not come at him, nor he have any entrance at all unto us. That is the thing which we have too gather upon that text.  
Now for further confirmation, S. Paul addeth hereupon, that we be God's workmanship. He means not this of Gods creating of us, and of his setting of us in this world: but his meaning is, ●hat men, as they be borne in Adam, are vnme●e for the heavenly life, and that if they think too get any thing by that, they deceive themselves too much, because they be but as dead creatures, and as caryo●s wherein is nothing but rotten ●ilthynesse. For proof hereof we need too seek no further matter than this present Text, where he saith, that we be created in jesus Christ. Here therefore S. Paul maketh a comparison of the double birth that is in all the faithful. For we have all of us one general creation, whereby we live in this world: and God createth us new again, when he vouchsafeth too give us newness of life by his Gospel, I mean when he printeth it in our hearts and minds by his own secret working: for the word alone were not enough too do it. So then, as in respect of our first creation, there is no difference between the jews, the Turks, the Heathen men, & us. We are all of us taken out of one Lump, we are all the children of Adam, yea we are all heirs of God's wrath, and cursed by nature, as we have seen already heretofore. Then if men examine themselves, and search what they be by their first birth: they shall find how there is nothing in us but sin and wickedness, & that the wisdom which we ween ourselves too have, is but beastliness: and that the light which we think we have too discern between good and bad, is but stubbornness and stark spitefulness against God: and so ye see we be corrupted in all parts of our soul.  
Now than what can we do too find favour at God's hand, and too make him beholden unto us? for if we can do nothing but evil, it is but a kindling of his wrath more and more against us. We be worthy of endless death already before we come out of our mother's womb: in somuch that although we perceive not the sin that is in a young babe: yet hath he the seed of it within him, and God avoweth that all of us deserve too be drowned in the bottom of hell: Then if the little babe be so rightfully condemned afore hand, even ere he have seen the light of the world: what is too be said of us when we be come forth, and do show that we be naughty (in deed) and that our nature is altogether sinful: And when we be come to age, what can we do (as I said afore) to fall to composition with God, so as we might help forward his grace, and that our so doing might be a means too further our salvation? Lo what S. Paul meaneth by this Text, where he saith, that we be God's workmanship. As if he should say, poor creature, thou thinkest too play the doughty fellow in this behalf, by putting thyself forward too allege some deserving, and that thou art able too begin and too approach unto God, so as he on his side must be fain too be beholden unto thee: When begannest thou that? If thou say, thou begannest it before thou wart borne: thou deservest that men should spit in thy face. If thou say, it was afterward, between the age of seven years, and the age of twenty or thirty years, at what time thou wart enlightened with the Gospel: thou art on the contrary part sufficiently disproved, that thou couldst not have one drop of willingness too do good, but that all thy thoughts and desires were utterly rebellious against God, and as men of war fighting against his righteousness. Therefore thou hast done nothing else but fight against God, ever since thou wart borne. Again, if thou take it too be from the time that thou wart a little babe, unable too discern between white and black: yet wart thou of the cursed race of Adam. And so turn thee on which side thou wilt: and reason must needs drive thee too perceive, that thou wart unable too do any thing too Godward, and consequently that all that ever he hath wrought for thy welfare, aught too be fathered upon him alone, without challenging any drop thereof too thyself.  
Thus we see now why Saint Paul doth in this text call us the work or workmanship of God, according also as it is said in the Psalm, 
Psal. 79. ●. 13.  that they which were the household folk of his Church, were also his flock. For there the Prophet sholeth out the children of Israel, whom God had gathered together of his own mere goodness, too set them aside from other heathen nations. For it is certain, that God found none other cause too keep that lineage too himself, or too prefer them before others, save only that he of his own mere mercy had them thereunto. As much is to be said of us at this day. And that which he addeth, namely that we were created in jesus Christ, aught too touch us yet the more too the quick. For there he showeth that the creating of us in Adam, is but a bringing of us too destruction: and therefore that it standeth us in hand too be fashioned and cre●ted new again, namely even in jesus Christ, who is the second Adam, as he himself termeth him in the first too the Romans, and in the fif●eenth of the f●rst too the Corinthians. Ye see then that this word created, is enough too stop the mouths, and too put away the cackeling of such as brag of the having of any worthiness. For when they say so, it is a presupposing that they were the makers of themselves. He that challengeth too himself any freedom of will, and taketh upon him too have any mean or ability to do good (of himself:) it is certain, that his meaning is, too step into God's place, and too show himself too be a Creator. But there is noman which abhorreth not such blasphemy. The blindest beetles and maddest bedlams in the world, accounted the word Creation, as a holy and sacred thing, & will say, that God is the very Creator or maker of all things, and thou Hypocrite confessest the same with thy mouth, and yet thou dost but lie, forasmuch as thou thinkest that thou hast some free-will too further thyself too welfare & salvation. And so thou deniest the first article of our faith: for thou makest God but half a creator, So then they will well enough confess with their mouth, that God is the Creator, yea and as far as the life of this world comes too, they will say, they hold it of him. But now is there a much excellenter life, namely which we hope for, and which we possess already by faith, howbeit that we enjoy it not already now presently. And how much more precious and worthy is that life wherein we shallbe partakers of God's glory, than this wayfaring which we make in this world, that is but a shadow that vanisheth away out of hand? Now if ye ask the Papists of whom they have the (heavenly) life, we have it partly of God's grace (say they) and partly of our own feeewill. Forasmuch then as they father some piece thereof upon themselves, and think too part stakes after that fashion with God: we must conclude that they be their own creators. But hereupon they will reply, and protest that they never meant any such thing, and that they had liefer die, than too utter any such blasphemy. Yea, but in the mean while, which is the thing of greater value? too created a man's self too be a mortal man in this world, or too purchase everlasting life? S. Paul telleth us, that if we can do any thing by our own free-will and power, God is not fully our creator. But he sayeth, we be his workmanship and of his making, yea even in respect of the heavenly life: it behoveth us too bear that always in mind: for S. Paul speaketh not of this transitory life, but of the inheriting of the kingdom of heaven. We see then that the Papists defy God in their pride, like villainous blasphemers as they be. And therefore for our part, if we mind too be partakers of the grace which is purchased for us by our Lord jesus Christ, we must be rid clean of all selfweening, and acknowledge that our beginning too do well, springeth of Gods vouchsafing too call us too him, and of his preventing of us through his own free goodness. Too be short, S. Paul's meaning is, that all they which think themselves too have deserved aught at God's hand, do bear themselves on hand, that they be men of great ability, whereas in deed they be already dead, & are nothing at al. What can a dead man do? And surely we be dead (as I have declared heretofore) till God quicken us again by the means of faith, and by the working of his holy spirit. Now if we be dead, what good can we do, or whereunto can we dispose cur selves? Again, we be nothing at all: for the word Created, importeth that all that ●uer is in us, is of Gods putting into us. Like as when it is said that he created the world of nothing, it is as much too say, as that where as there was not any thing at all before, he gave being too that which was not. Even so as in respect of the spiritual life, that we be cre●ted, is as much too say, as that we were nothing at all before. Now, if we be nothing, shall we be able too bind God too give us this or that? Are they not things utterly against nature? Then let us mark well, that too know how we be saved by mere grace, and that we have all things of God's gift, and of his free goodness, we must be fain too come too this point, namely that God gave us our being, according as it is avouched by the example of Abraham in the fourth too the Romans. 
Rom. 4. a. 1.  For in Abraham's body we see what is in our souls. When jesus Christ was promised too Abraham in his son Isaac, 
Gen. 〈◊〉. c. 19  ye know he was a man altogether drooping and barren: and his wife also was far stricken in age. And therefore that either he on his side should beget, or his wife on her side breed a child, are things impossible. But he believed God, which calleth forth the things that are not, 
Rom. 4. c. 17.  and giveth them being. Seeing then that Abraham was as a withered block, and had no strength nor lustiness in him, and yet notwithstanding receiveth the promise that was made unto him: therein it behoveth us too behold that we cannot be partakers of God's grace, except we acknowledge our own unability, and be first of all utterly abased in ourselves, that our Lord may begin our life, & continued the same, till he have brought it too full perfection.  
Furthermore let us mark well, that his saying in jesus Christ, is too send us back too the corruption which we have by inheritance in Adam. For we can never find in our hearts too yield ourselves guilty, till we feel it proceed in ourselves. And moreover it serveth too show, that this benefit is not common indifferently to all men, but only to those whom God hath chosen, accordingly as we have seen already, that we were chosen before the making of the world. Now than this extendeth not generally too all Adam's offspring, but only too so many as are renewed in jesus Christ. And therefore it is all one as if S. Paul should show, that we had need of a remedy, for somuch as we be already forlorn and damned, at such time as God by the means of jesus Christ plucketh us out of the dungeon wherein we were. And this serveth too confirm yet better the thing that we have seen heretofore, which is, that we can not be faithful, except God make us new again, so as we hold of him all things that belong to the heavenly life, and all the spiritual goods which we have. Now seeing we be created in jesus Christ, it is all one as if it were said, that all the righteousness, all the wisdom, all the virtue, and all the goodness that is in us, we draw it from out of that fountain, and that God scattereth them not abroad at adventure, but hath put the fullness of all things belonging too our salvation, into jesus Christ, in somuch that when we be once made members of his body, 
john. 1. b. 16. & Colos. 1. c. 19 &. 2. b. 9  we be also made partakers of all his benefits, and that without him, we be cut of from all parts of our salvation, as though we were rotten and stinking wretched carcases, and that there were nothing in us but filth, as I have declared before. Thus ye see what we have too mark further, when S. Paul sayeth, that we be not only God's workmanship, but also created in jesus Christ.  
Now he addeth, too good works which he hath prepared for us to walk in. His setting down of good works in this place, is to show, what a folly, or rather what a madness and frentiknesse it is in men, too bear themselves in hand that they can bring good works on their behalf, as who should say, they had them in their sleeves, or as if they were of their own growing. For needs must God have prepared them (saith he) and that we should have them at his hand. And it is all one as if he should say, go too, show here your prowess and virtues: enter a little into account with God: seeing your pride will not be daunted, but ye have all ways some bristles set up still, bring forth all that ye think may make for ye. Well, say you, and we will bring our good works, as the Papists are wont to do: who allege in this wise: what? how now? shall we not be saved by our own merits, and by our good works? And whence draw ye them, sayeth S. Paul? Have ye coined them in your own shop? or have ye some gardin of your own planting, whence too gather them? or spring they, I wot not how, of your own travel and policy, so as you may further yourselves by them? Not, but contrariwise, know ye that God hath prepared them. And is it meet that you should fall too replying against him, when he hath pitied you, and showed himself bountiful towards you? Is it meet that ye should presume too step forth too pay him, as though ye had wherewith of your own? When a man hath been well kept and tended, and his host hath lent him money at his need, and he hath received it at his hand (too pay him withal:) shall he afterward boast, that he hath paid his host? There is an host, that not only is contented too do his charity upon a man, but also after he hath found him both at bed and at board, will say too him, Hold here wherewith too pay: too the intent it may not seem too you, that my charitable dealing hath been too make an underling of you, I will receive payment for it at your hand, yea, ●ut yet the same shall come out of mine own purse. Now, shall he too whom such frankness hath been used, go and say, he hath well paid his host? Yea, and with what money? Even with the same money that was put into his hand. So standeth the case with those that put forth their good works, too say, that God hath not saved them freely, but that they themselves were a help too it. Yea, but where come they by those good works? That was the thing that S. Paul aimed at, when he said that God prepared the good works. True it is that God prepareth men's conversations by the Law, wherein he giveth us a certain rule how too walk according too his will: and it is all one as if he prepared the way for us too go in as we aught too do. But that would nothing boot us, except we received the good works themselves at God's hand. When God commandeth us any thing, we may well have our ears beaten with the sound of it, but it will never enter into our hearts, for we be full of pride and naughtiness, and too be short, it is impossible for us too obey God, till he have softened our hearts, and utterly changed them.  
And that is the thing which is declared to us by the Prophets, and in all the holy scripture. God therefore must be fain too make another preparation: that is too wit, when he hath taught us, and told us what is good, and what he lykeeh of, afterward he must reform us, and so guide and govern us by his holy spirit, as there may be one accord between our life and his law. Then until such time as God prepare good works after that fashion, that is too say, till he give us them by shewng us his will, and also make us to do them by his power: we must needs be utterly unprofitable Now sith it is so, let us learn too humble ourselves before God, both for that is past, and also for that that is too come. For that which is past, let us acknowledge that God hath plucked us out of the gulf of hell, and that whereas we were by nature damned, he hath vouchsafed too have us too be his children, and therefore let us not be so overweening, as too think that we have this or that, but let him be glorified as he deserveth, and let us assure ourselves that he hath pulled us back from death, to the intent, that the beginning, wellspring, root, and only cause of our salvation, should proceed of his only free bestowed goodness. Thus ye see in effect, that it is a point of true humility, to give all the glory of our salvation unto God. And for that which is too come, it behoveth too know that we could not stir one of our little fingers too do any good, except we were governed by God, and received the good works themselves at the hand of him, and of his holy spirit. So then, as often as we feel our own weakness, let us flee too him for refuge: and when we have done any good, let it not puff us up with any pride, but let us always think ourselves so much the more straightly bound unto God, yea even by double. He that is yet very weak, must confess himself exceedingly bound unto God's mercy, for bearing with him: but he that goeth afore others, and is as a mirror of all holiness, must confess himself much more bound unto him. For why? He hath nothing of his own, he holdeth all things of God, and of his only free goodness. Wherefore let us all our life long walk in such sort, as we may still from year too year, from month to month, from day to day, from hour to hour, and from minute too minute, continually acknowledge ourselves bound unto God for the goodness which he hath given us of his own mere mercy, and let us think ourselves beholden to him for all things.  
And let us mark by the way for a conclusion, that S. Paul's intent here, is not to decipher all the causes of our salvation one by one, but too abate men's lustiness, that they might not make any brags, or any countenance 〈◊〉 God is in their debt. Therefore it is enough for S. Paul to have stopped all men's mouths in such wise, as they may not take upon them too have aught of their own. For contrariwize whensoever God giveth us good works, although they be the fruits of his mere goodness: yet can they not purchase us any thing at his hand: for we must always ground and settle ourselves upon the forgiveness of our sins. There lieth all our righteousness.  
Too be short, there are two things requisite in yielding God the praise that is dew for our salvation: first that we acknowledge ourselves too have all things of him: and secondly that we acknowledge that all the good works, and all the good will which he hath given us already, serve not too purchase us favour at his hand, nor for us too trust upon: but (too show us) that he had need too uphold us, and too bury and forget all our sins, and that by that means we be justified before him, because he acquitteth us, notwithstanding that we deserve too be condemned a hundred times. So then, too be shor●, when it is told us, that there is nother free-will, nor any thing else in man: it is too the end we should learn too give all glory unto God, and not have any cause too vaunt ourselves any more. And that afterward upon the knowing thereof, we should understand that we should be in continual trouble and perplexity, were it not that we be sure that we shall always obtain grace and mercy, by coming too God with tears and lamenting. And how so? Because he vouchsafeth too acquit us, and although he could thunder down upon 〈◊〉, and drown us: yet he burieth our sins by means of ●ur Lord jesus Christ, and receiveth us always too mercy.  
Thus than ye see how men aught in all points, and in all caces too be confounded in themselves, and too be ashamed of their own lewdness, that they may glorify God: and therewithal acknowledge that they should always be in doubt and anguish, but that God doth evermore pity them, and the death and passion of our Lord jesus Christ, is the sacrifice whereby we be reconciled to him. That therefore is the true way too uphold and avow God too be the Saviour of the world: & that also is the way for us to father all things upon the grace of our Lord jesus Christ, as he deserveth: namely by rayzing and putting quite away all the glorying which we pretend to have in ourselves, and thereupon too confess, not only that all the goodness which is in us, is of Gods putting into us, but also that he must be fain too bear with our infirmities, because we cease not too provoke his wrath, till he make that satisfaction available, which was made by the death and passion of our Lord jesus Christ.  
But now let us cast ourselves down before the majesty of our good God, with acknowledgement of our sins, praying him to make us too feel them more and more, till we be so pulled down, as there may be no more show of sin in us: and that in the mean while, we may nevertheless seek the aid and help of our Lord jesus Christ. And that forasmuch as he hath partly enlightened us already by his holy spirit, it may please him too increase his grace in us more and more, till he have communicated it wholly unto us: and in the mean time so uphold us and govern us by his holy spirit, as our whole endeavour may be nothing else but too frame our life after his holy law: and he not pass upon the great number of our sins which we commit, never ceasing too stray away too our own undoing, but hold us back by his secret power, until he take us away out of this world, and join us with our Lord jesus Christ, who is the fountain of all perfection, that we also may be perfect in him. And so let us say, almighty God heavenly father. etc.   

The twelfth Sermon, which is the fourth upon the second Chapter.  
11. Wherefore remember that you which were sometime Gentiles in the flesh, being called uncircumcision, in respect of that which is called circumcision, made by hand in the flesh:  
12. Were at that time without Christ, strangers too the common weal of Israel, and strangers from the covenants that contain the promise, without hope, and without God in the world.  
13. But now in jesus Christ, you that were erewhile far of, are made near by the blood of Christ.  
ALthough the things that are preached unto us generally concerning God's grace, aught too mo●e us too magnify his name, and to acknowledge the benefits that we have received of him: yet notwithstanding if a thing be done privately unto us, than aught we to be touched yet the more therewith. The same order keepeth S. Paul here. For we have seen this morning, how he made clean riddance of all that is in man, that there might be but only one ground work of salvation, that is too wit, the mere goodness of God. Now he applieth the same particularly too the Ephesians, willing them too bethink themselves of their plight wherein God found them: as if after his speaking of all mankind, he should sand every one of us too his own experience. And in very deed, that which is spoken here too the Ephesians, concerneth us also, like as if a man having told us of the forlornnesse whereinto we be tumbled by Adam's fall, should say: Consider also what you were, and after what sort you lived in all beastliness, before such time as God called you too the knowledge of himself. The thing then which we have too mark, is, that S. Paul having showed how that all men from the greatest too the lest, aught too confess that they have their salvation through God's only goodness, addeth another particular declaration, wherein he showeth the thing that every one of the faithful aught too know in himself. True it is that the thing which he hath said for that time, would not agreed in all points too our days: but yet shall S. Paul's answer always have his course, and serve too good purpose. For although we have been baptised from our infancy, yet come we of such as erst were cut of from God's Church. For the jews were sholed out from all other nations of the world, as a people whom God had ordained too himself, we were then all Heathen, (I mean as in respect of our forefathers,) before the Gospel was preached too the world. But now again we see what confusion is come upon us, through the unthankfulness of such as were called too the truth of the Gospel, and how we have strayed away after such a sort, that we have been as good as cut of from God's Church again. For the baptism that we received in our childhood, stood us in none other stead, but too make us double guilty before God For they that were plunged in the superstitions of popery, and in all the Idolatries that are committed there, had as good as renounced their baptism, and were become renegats: and we can not excuse ourselves too have been forsworn unto God, seeing we were start away from his obeisance. Therefore it is not for us too make any boasting, or too seek any excuse too cover our wretchedness withal: but rather too confess freely that we were as deadly enemies too God, and worthy too have been utterly given over of him, because he had reached us his hand too bring us back again too the way of salvation. So then, first we take this text as it lieth, to apply it to the Ephesians, and afterward look too take profit of it ourselves. Now then let us see the contents and substance of these words, Bethink yourselves, and remember how ye were sometime gentiles.  
First he putteth a difference between the jews, and those whom God had suffered too walk on still in their own darkness. For it was a special privilege that God gave unto Abraham's offspring, when he adopted them, too say too them, you shallbe my people whom I like of, as though ye were of mine own household. Those than which came not of Abraham's line, were as good as banished from God's kingdom and Church. And he addeth, in the flesh. Not as he speaketh in divers other places, where he useth that word in reproach: but too show that God had showed by a visible fashion, how wretched their state was, and that they needed not any great deepness of wit too perceive it. For circumcision (sayeth he) served as it were too rid men of their uncleanness. And furthermore that Sacrament was ordained of God, too show that all the seed of man is cursed, and that we cannot be rightly made holy and pure, but by the cutting of, & putting away of the things that we have by nature. Too be short, like as now adays we be taught by Baptism too renounce whatsoever we have by birth: so also was circumcision a token to show how all men were filthy and loathsome, till they had forsaken their own kind. Now then, S. Paul's meaning is, that the said visible sign, showed well too all the heathen, that they were (as ye would say) unworthy too press unto God, and that he vouchsafed not to receive them into the company of the faithful. For the jews had not invented circumcision of their own brain: but (as I have said afore) God had sholed them out from the rest of the world, & all was by reason of the privilege of his own mere grace & goodness.  
thereupon S. Paul addeth further, that they were at that time without Christ. And this serveth too show yet better, that men are horrible scattered, and can do nothing but run astray, till God have knit them together in the body of his son, and adopted them too be his children. For we know that jesus Christ is the light of the world, and that all righteousness dwelleth in him, and that he is our redemption and life. So long then as we have none acquaintance with him, we must needs be as poor blind men in the dark, we must needs be as good as dead, we must needs be naked of all holiness, righteousness, power, and all goodness. And forasmuch as our freedom dependeth upon him: we must needs be held under the tyranny of the devil and of sin, till he have ransomed us from them. For this cause therefore doth S. Paul sand us here under the person of the Ephesians, too jesus Christ, too the end, that they which are not partakers of God's son, should know that it were better for them too be drowned a hundred times, than too continue always in that state. And why? For sith we can have nother life nor soul health nor righteousness, nor aught else that is allowable, but in jesus Christ: it is all one as if he said, that we have nothing but utter naughtiness and destruction in ourselves.  
He addeth thereunto, the common weal of Israel: showing thereby that all the promises which were made too the jews, were grounded upon jesus Christ. And therefore they that belong not too his body, are forthwith deprived of all God's promises, and cannot conceive any hope of life, but only by imagination, wherein they beguile themselves. And verily he addeth, the instruments (or covenants and conveyances) of the promises: as if he should say, that God had not called the jews as it were in hudder mudther, but had passed a solemn conveyance or evidence, which served too leave all the world in condemnation. Therefore forasmuch as God had advanced Abraham's lineage, it must needs be that the rest of the world was so much the more confounded, like as if some Princes or some Cities should make a league, all others that are not comprehended in it, are as good as deprived of the benefit that is contained in it. And when God declared that he took the jews too be his flock, and that he would be their father and saviour: he declared also that no part thereof could come to the Gentiles, whom he had after a sort forsaken, and to whom he had not vouchsafed too show the like mercy. Finally he sayeth, that they had been without God, which is the full measure of all mischief. For what shall become of man, when his God hath so shaken him of, as there is no access for him, nor no coming too him again? And that not only he is forsaken of his God, but also cannot but plunge himself deeper and deeper into the bottom of hell, and make war against God, as though he were at defiance with him, because he is stubborn and rebellious against all goodness? Thus ye see, that the thing which S. Paul setteth forth here, too the intent that the Ephesians should profit themselves, by the things that he had said this morning concerning the only cause of our salvation: is that there is none other thing for us too trust unto, but only Gods mere grace.  
But now let us come too o●r selves. I have already declared briefly, that our fathers were in the same state that S. Paul setteth down here. And therefore we have no cause too brag of, as often as we think of what root and original we spring. For if the very jews be at this day a record of God's wrath and horrible vengeance, which he layeth upon them for their unbelief: is there not much more cause for too cast down their eyes, which are but as things borne out of time? For the jews are of the holy root that God had chosen, and we be but graffed into it in their stead. If God hath not spared the natural branches, 
Rom. 11. b. 16. &. 17. c. 21.  what will he do too us that have been brought in as it were against nature? Lo how S. Paul exhorteth us too lowliness, too the end we should learn to submit ourselves always too God's mere goodness, and frankly and freely confess that our welfare consisteth therein. Also I told you secondly, not only that our fathers were strangers to the hope of salvation, because they were not adopted as well as the jews: but also that the horrible scattering which came upon the whole world, and which reigneth in it still at this day, aught too beat down all pride and presumption, that God's grace may shine the brighter upon us. Now then (as I said) although we be baptized, and have the badge of God's goodness and free adoption: yet, notwithstanding we have been wretched idolaters, and were gone away from our Lord jesus Christ, and the things that we had in greatest estimation, turned too our greater damnation, in stead of being for our welfare. Therefore we have good cause here too bethink ourselves.  
Furthermore for as much as we be short witted in magnifying God's grace, let us weigh well this word which S. Paul useth here to bring us to remembrance of the things which we might forget. For when we be endued with God's grace, and it hath pleased him too give us some good desire too walk in his fear, & he hath wrought so in us by his holy spirit, as men may perceive that there is some goodness in us: it may make us too forget by and by what we were afore, by means whereof God's grace is as good as buried. Too the intent therefore that our present plight hinder not our continual praising of God, and our esteeming of his goodness and grace as it deserveth: let no length of time darken the benefits that we have received of God, but let us as it were enter into examination of them every day. And although God have changed our state at this day, so as we be no more the men that we were afore: yet notwithstanding let us bear in mind, that before God had pity upon us, we were as silly sheep that went astray, and as beasts that are utterly lost, and that without the same small beginning, we had been damned ten hundred thousand times erst, had not God prevented us, and given us remedy for the cursed state wherein we were. Ye see then, that the thing which we have to consider upon the said speech, whereby S. Paul putteth the Ephesians in mind, what they were afore, is, that although God had put away the thing that should have made them ashamed, and marked them afore hand with his holy spirit, so as they were become as precious pearls: yet notwithstanding he will have them too bethink themselves, (like as in very deed it is, the fruits of repentance which the scripture setteth down,) that when God hath reached us his hand, and brought us home again from our straying, we cease not too beethink us of our (former) sins, even in such wise as we may be sorry, abashed, and ashamed of them.  
Whereas he sayeth, that the gentiles have good cause too hold down their heads, because they were sometime without assurance of God's goodness and love: thereby we be put in mind, that we receive a singular benefit at God's hand, when we have the use of his Sacraments, which are as warrants, that he taketh and avoweth us too be of his household and Church. True it is, that if we abuse them, we shall pay dearly for it: but yet whatsoever come of it, when the Sacraments are put too the end whereunto they were ordained, it is certain, that they be as it were inestimable treasures, as I said afore. For although we have God's promise that he taketh us for his children, even from our coming out of our mother's womb: yet is there nothing but uncleanness in our flesh. Now then, have we baptism? There it is showed us that God washeth and cleanseth us from all our uncleanness, that he pulleth us out of the confusion wherein we were with our father Adam: and that he will have us clothed with jesus Christ, too be partakers of all his goods, as though they were our own.  
We see then what baptism importeth, and consequently how much we aught too esteem this grace of Gods coming unto us in such wise, and of his showing of himself too be our father after so homely manner. As much is too be said of the supper. For there it is showed us visibly, that jesus Christ is the true food of our souls, that like as our bodies are sustained & nourished with the bread and wine, so we have our spiritual life of the very substance of God's son. Seeing then that our Lord jesus doth as it were from hand too hand show us, that he giveth us his body and blood too be our spiritual meat and drink: is it not a thing much more worth than all things that are too be found in this world? And herein we see how malicious and froward most men are: for as touching the Lords Supper, many come to it, which rush thither like wretched beasts, not knowing why it was ordained. Some again make but a custom & ordinary use of it: & although they have been taught to what purpose it availeth us: yet they do but wring their mouth at it, & all is one to them, when it is once past with them. And othersome defile it even wilfully. And as touching baptism, we see how the world goeth with it. For whereas we aught to think daily, & not only once aday, but every hour of the day, both upon Babtim, & also upon the Lord's supper, to confirm ourselves the better in God's grace: so little doth any man set his mind that way, that if baptism be minnistred in the Church, men make none accounted of it. Scarcely can one be found among a hundred, that can fitly tell and utter what that sign of our adoption betokeneth. And yet ye see what disdain is matched with that ignorance. Must not God after his long suffering of us, and his patient waiting for us, be revenged of such dishonour, when his grace is so lightly esteemed among us? So much the more therefore doth it stand us in hand, too mark well what S. Paul telleth us here, when he sayeth, that the gentiles being deprived of the Sacraments which God giveth too his children for a warrant of his goodness and love, are in miserable taking, too the end we may learn too make much of the privilege which he hath given us, not too boast foolishly of it, as hypocrites do, who abuse God's name continually: but too make us too far the better by a thing of so great price and value, and too make us know that we be no whit better than they which are as poor hungrestarued souls, against whom God shutteth the gate still, and too whom he vouchsafeth not tooo impart those pledges of his, wherein he showeth and witnesseth that he will be our father. Ye see the Turks have circumcision as well as the jews, and yet is it nothing worth, because there is no more any promise of God going with it: and yet notwithstanding we come of Adam's race as well as they. Wherefore have we baptism, but because God intended too show himself the more pitiful towards us, and too utter the riches of his goodness? Again, the Papists will needs be called Christians, and have baptism as well as we. And yet in the mean while they be bereft of the holy Supper, yea and they have the abominable Mass, wherein they renounce the death and passion of our Lord jesus Christ. And what cause is there why we should be so preferred before them, saving that God would have us too be as mirrors of his infinite mercy? So much the more therefore behoveth it us too walk in awe and wareness, and too set store by the things which God showeth us too be of such worthiness and excellency, that we may far the better by them. Wherefore mark it for a special point, when S. Paul speaketh here of Circumcision and uncircumcision. 
1. Cor. ●. d. 19 & Gala. 5. ●. ●. & 6. d. 15.  For although he say in other places, that Circumcision is nothing, (howbeit that was but because it was abolished, and the use thereof ceased, as of all other figures of the Law:) yet notwithstanding, at such time as God ordained it, and so long as the jews used it holily, it was a sure warrant to them of God's adoption, as if he had cleansed them from all the filthiness that is in Adam's race, and appropryed them unto himself.  
After he hath said so, he addeth, that they were without Christ, and without promises. Here he showeth that the Sacraments take and borrow their force of God's word. For if there were no more but the bore signs, it were no matter of great importance. If circumcision had been given too the jews without any doctrine or instruction: too what purpose had it served? Surely they had been never the better for it. But when as God sayeth, I am the God which sanctifieth you, you shallbe my children, I will receive you, and therewith all take you for mine heritage: and on the other side also I give myself too you, and willbe your life: forasmuch as circumcision had such promises, it was as an inestimable treasure too the jews, because the foundation (that is to wit, our Lord jesus Christ) was laid sure, whereon the promises were settled, and as ye would say, confirmed. That then is the cause why S. Paul joineth here the common weal of Israel, and the instruments of God's promises, and our Lord jesus Christ all together. Howbeit in speaking of the common weal of Israel, he showeth, that God had chosen one certain lineage which he would have too be holy: and so was it too be concluded, that all the rest were unholy. In speaking of the instruments of the promises, he showeth (as I have touched already) that we must not look upon Circumcision in itself, but we must direct it too the right end of it. It becometh us too know wherefore God would have it used among the jews: for otherwise it is but an Ape's toy, as the number of fond devotions which the gentiles had, whereby they hoped too have had holiness: but all of it was but abuse and trumpery, because they had no promise of God. Likewise they say now adays in the papacy, that they have many Sacraments, and therewithal as many murlimewes and gewgaws as can be: but all that God disalloweth, is but pelting trash. And why? for there is no word that sanctifieth them. So then let us mark well, that too profit ourselves by the Sacraments, we must always be taught them by God's doctrine. And thereby we may judge, that many are cut of from the Church of God, who notwithstanding are now adays thought to be highest in it. For in the mean while where is the instruction, which they should have too be partakers of the benefits that God offereth them? They will allege their baptism, and they will say, they receive the lords Supper. If a man ask them too what end: they understand nothing at all, and that is as an utter abolishing of the power of the Sacraments. So much the more therefore doth it stand us on hand too come back too this point, namely too learn of the Gospel, too what end baptism was ordained, what fruit it yieldeth us, and which is the right and lawful use of it: and also too consider whereunto the holy Supper availeth us. For if we have not God's word: our Lord himself telleth us, that the Sacraments which we recey●e, are as it were embased, and there is nothing but falsehood in them. And like as if a man should set a (Princes) seal to a letter that had nothing therein, or which had but imaginations and dreams contrived in it, it were an offence worthy of death: so also forsomuch as the Sacraments are as Seals too warrant God's promises unto us, and too make them of authority among us: if we separate them from his word, it is certain, that we be falsifyers before God and his Angels. That therefore is one thing more which we have too mark upon this strain.  
And we must mark also, that jesus Christ is set down with the common weal of Israel, and with the Sacraments and promises, too show that it is he on whom all of us depend. For it is certain that God never cometh at men without the mediator. For sith he hateth unrighteousness, & all men are cursed in Adam: it was requisite that our Lord jesus Christ should step in, that we might have some entrance and access unto God. 
2. Cor. 1. d. 20.  And that is the cause why S. Paul sayeth also, that he is the yea and the Amen of all God's promises. For there shall never be any certainty of God's promises without jesus Christ. 
Exod. 24. b. 8.  And for the same cause also all things were dedicated in the Law with blood, yea and even the book of the Law itself. When the covenant was read openly, 
Hebr. 9 ●. 20.  and published solemnly too the people, the book was besprinkled with the blood of the sacrifice, too show that all the doctrine contained in the Law, and all the promises whereby God adopteth those too be his children, whom he hath admitted into his Church, must be confirmed by the blood of our Lord jesus Christ. So then, will we have the promises too be sure and infallible? Will we be assured of them, that we may freely call upon God, and fight against all temptations? We must resort always too jesus Christ. It is much when God telleth us with his own holy mouth, that he will reserve us for his own: but yet must we needs tremble continually at his majesty, till we have cast our eye upon our Lord jesus Christ, and know that God liketh well of us for his sake, so as our sins be buried, and shall never come too account. Thus ye see how the promises, the Sacraments, and all that ever we have, must be ratified by jesus Christ. Too be short, (if I may make an human comparison, and speak grissely) he is the true sauce too make all things savoury that belong too our salvation. For without him, we should continued evermore as men in a swoon, and (as I have said already) we could conceive no hope at all, nor have our minds so settled, as we might resort unto God for refuge. Not without cause therefore doth Saint Paul say, that such as have no Circumcision, nor other Sacraments whereby too be consecrated unto God, nor any promises of salvation, are without Christ.  
And now he addeth a thing which may seem hard & strange at the first sight, when he saith, that the Ephesians were without God. For it is certain that although they were wretched Idolaters, yet they had a certain opinion that the world was not made of itself: for we k●●we that all men have continually held so●e seed of Religion, and even they which ouersho●e themselves so far, as too wipe out all knowledge of God, are first most ugly monsters, and secondly although they strive too thrust all knowledge of God under foot, yet must they needs have harthitings, that sting them in spite of their teeth, and they be driven too feel that they cannot scape the hand of God. Howsoever the case stand, we be naturally inclined too know that there is a God. And the heathen men have always had their devotions and divine services (as ●hey termed them) to show that they worshipped some Godhead. How then doth S. Paul say here, that they were without God? We have to note, that it is not enough for men to confess that there is some certain Godhead, and to endeavour to discharge themselves of their duty by serving of a God: but they must also have a certain settled belief, that they wander not too and fro after the manner that is spoken of in the first Chapter too the Romans, 
Ro●. 1. c. 21.  where it is said, that such as devise strange shapes of God, do vanish away in their own foolish imaginations. Now it is certain, that all such as are not taught by God's word, by the law, by the Prophets, & by the Gospel, are out of the right way, and after a sort, at their wits end, so as they be tossed too and fro like wavering reeds that yield too every wind, and thereupon make sundry shapes of God. For every man buildeth and forgeth crooked conceits in his own brain, and we know that man's wit is as a shop of Idolatry & superstition, in somuch that if a man believe his own conceit, it is certain, that he shall forsake God, and forge some Idol in his own brain. Lo● what we be. And it may right well be said, that we be without God, when we wander away after that fashion in our own imaginations, and in our false opinions. And that is the cause why S. Paul sayeth, that such as have had a mind too worship some unknown Gods, have worshipped nothing but Idols and fantastical imaginations, and that God belongeth not at all unto them, and so consequently, that they were utterly forsaken of him, like as they were become renegates, & had renounced him before. Somuch the more than behoveth it us too travel and take pain too know which is the God whom we aught too worship. I have told you already, that it is not enough for a man too allege that he hath a good intent, and that he meant too worship God: that will go for no payment: for God liketh not of the liberty that men take too make themselves believe this or that. Sigh it is so, we must present ourselves before God with all wareness, that be may show us the way too come unto him. For else we shall but go astray, and he that runneth swiftest, shallbe furthest of from him, yea & in the end break his neck. Lo in what case we be till God have reached us his hand, and set us in the right way, that we may not be as poor wandering beasts all the time of our life.  
Again, for as much as he hath given us a record of his majesty in the holy scripture: it becometh us too hold ourselves short thereunto, and not too covet too know any thing which is not showed us there. What must then be our loadstar too know God by? Too suffer ourselves too be taught by his word, and too be so discreet, as to receive whatsoever is contained there, without gainsaying, and not too presume to add any thing at all thereto. And we aught so much the more to have that care, 
1. john. 2. d. 22. 23.  sith we know how S. john avoweth, that he which hath not the son, hath not the father. Then like as I have told you, that because God revealeth himself in this word, it behoveth us too seek him there: so also forasmuch as our Lord jesus Christ is his lively image, let us not enter into over high speculations, to know what God is: but let us repair too jesus Christ, acknowledging that it is his office too bring us too God his father, and that it is he by whom we must be guided, and so shall we be sure that we shall not be without God in this world. Now if they that take so much pain, and trot up and down too serve God, be condemned here too be without God, because they have not held the true rule, but have been beguiled in their superstitions: what shall become of the dogs and swine that have no awe at all of God, specially sith they bereave themselves of all knowledge, and degenerate into beasts, after they have had some understanding of the truth, by having their ears beaten with the holy Scripture: Of which sort we see a great number now adays, who too take the advantage of the time, and too make good cheer at their pleasure, could find in their hearts too quench, or too darken the light that God had caused too shine upon them, yea even too the utter defying of God's majesty, as though there were no more instruction at all. We see how this cursed ●eede is dispersed abroad at this day through all the whole world. But (as I said afore) if the poor ignorant sort, which never had any certain way, but have been as blind wretches wandering here and there too seek God, and yet he hath not s●ewed himself unto them, have none excuse at all, but are condemned at God's hand, because they had not a true root: what shall become of the unhappy wretches that despise God in that wise, and 〈◊〉 against him, saying, we know no more what the true doctrine and Religion mean. So much the more than aught we too humble ourselves, and too know that sith God hath revealed himself unto us, now that he is joined to us with an inseparable bond, and hath showed himself a father to us, and hath vouchsafed too make us members of the body of our Lord jesus Christ, and made us one with him, with condition that whatsoever he hath, belongeth now unto us: we aught too learn too magnify that grace, and too acknowledge what we have been, and what we should be still, if God had not showed himself merciful towards us.  
Heruppon a man might demand what S. Paul meant by the word World: for it should seem that out of the world they were not without God. Howbeit, that was too aggravate the matter so much the more, by saying that the Ephesians had enjoyed the light of the Sun, all the Elements had served them, & they had received so many commodities of God's gift in all his creatures, and yet had not known him. For what else is the world but an open stage whereon God will have his majesty seen? Let us lift up our eyes: do not the Sun, the Moon, and the Stars, lead us too him that gave them the virtues which we perceive in them? For behold, the son is far of from us, and yet he giveth us light. Again, he causeth the earth too bring forth fruits, also we see the double course that he keepeth: and although he wander now on the one side, and now on the other, yet notwithstanding he keepeth his compass continually, and never fogetteth how far he aught to go on the one side or on the other, as huge a mass as he is. If a Ball or a Bowl were too be held up, it would need some help: but behold, the Sun hath nothing to hold it up, but the secret power of God: and yet notwithstanding he is so huge and infinite a mass, as exceedeth all the whole earth. Mount he up, or go he low, turn he, or return he, on the one side or on the other: yet keepeth he his course still every day through the whole world, & every year also on the contrary part, and yet for all this he misseth not in any of all those things. Too be short, when we behold the skies, we aught too be ravished with desire to go unto God. Again, when we behold the things that are nearer us, namely the variety of the good things that God bestoweth upon us: (we have cause too do the like.) Finally without going any further, let us but enter into ourselves. If a man look but upon one of his fingers, what workmanship and what goodness of God is there? We then are in the world where God uttereth such abundance of miracles, whereby it is his meaning, too be known and worshipped: and yet notwithstanding we play the beasts, and go on like blockeheades without any understanding, not knowing the God that made us and fashioned us, even him that uttereth and showeth himself in all his creatures both above and beneath. Is not this enough then too bereave them of all excu●e, which play the beasts in their ignorance, living here but only too devour God's benefits, and in the mean while repair not too him, too do him honour, or to offer him their service? Then is it not without cause, that Saint Paul addeeth yet further this saying, that such as were so destitute of the knowledge of the Gospel, were without God in the world.  
Now thereupon on the other side, he setteth down the grace of God, which they had received, too the end, they should know that it was not of their own purchase, nor obtained by their own policy and ability, but that they aught too consider well how greatly they be bound unto God, for rayzing them up too heaven from the deep dungeons of hell. If God had but lent us his hand to lift us up when we were fallen but too the ground, and so let us alone in our own state, we should be beholden to him for it. For when we be fallen, and some body helps too lift us up again, we will cun him thank, & so aught we too do. Behold now, God hath not only lift us up from the ground, but also drawn us out of the gulf of hell. And his so doing, is not too make us creep here beneath upon the earth, or to make us too enjoy the benefits that he offereth us here presently: but too advance us too the kingdom of heaven, as we have seen heretofore, how we be put in possession of it already by faith, and are set in the person of jesus Christ in the glory that he hath purchased for us, for he is entered into it in our behalf. The seeing it is so, have we not 'cause too magnify God's grace so much the more? So have ye Saint Paul's meaning, in that he saith, that now by jesus Christ you be come near unto God, even you (sayeth he) which were far of before. Therefore at a word (forasmuch as the whole, cannot be laid forth at this time) let us understand, that whereas men seem to have some worthiness in themselves, they cannot but stray away to their own destruction, so long as they be separated from God, because that by nature they ●ee strangers unto him, yea and quite cut of from him. Moreover let every of us know for his own part, how we had forgotten God, and were quite turned away from him, till he called us again unto him. When we know this, let us learn too magnify his grace for vouchsafing too reconcile us too himself, and too put away all the enmity that was betwixt him and us, and too make us his children of his deadly enemies, assuring ourselves, that all this is done by means of our Lord jesus Christ, too the intent we should out of that fountain draw all that belongeth too our salvation. And furthermore let us consider also, what furtherance we have by the helps that God hath given us too come too jesus Christ by, and too confirm us in him, too the end we may have a resolute and sure doctrine. As for example, when the Gospel is daily preached unto us, jesus Christ is offered there unto us, and he on his side calleth us unto him. Too he short, he hath his arm●s stretched out to i●brac● us. Let us understand that: and afterward let us add the Sacraments thereunto, and seeing that jesus Christ hath not only commanded the open preaching of the Goswell, 〈◊〉 he showeth himself too be our Shepherd, and that he will have us too be his flock, but also confirmeth the same by Bapti●●, & by his last Supper: let us take good heed that we make not those signs unavailable through our own malice and unthankfulness: but let us (rather) consider to what end God hath ordained them, and let us so use them, as we may grow more and more in faith, and be thereby in●●amed with such zeal, as we may endeavour too give ourselves wholly unto God, sith it hath pleazed him also too give himself unto us.  
And now let us f●l down before the majesty of our good God, with acknowledgement of our faults, praying him, not only too make every of us too know the vices wherewith we be attainted, but also those which he hath vouchsafed too cle●ze us of, and specially that we may come too our original, and consider that even from our mother's wombs we bring nothing but 〈◊〉, and that we cease not too increase the 〈◊〉 and more, that when we know it, we may bliss his holy name for the knowledge which he hath given us, and be so provoked too repair unto him, as we may hold the right way, without swerving from our Lord jesus Christ, because that without him we must needs be ●ani●ted the kingdom of 〈◊〉, and shut qu●te and clean out of it. So then, let us hold that way, and call upon this good God of ours incessantly, that he vouchsafe to make us feel by experience, that his calling of us unto him, is not in vain: that we finding such fruit of our prayers, may be so much the more encouraged too flee too him for our refuge, and also to give him thanks for all the benefits which we receive at his hand. That it may please him too grant this grace, not only to us, but also too all people. etc.   

The xiii Sermon, which is the fift upon the second Chapter.  
13 Now in jesus Christ, you that erst were far of, are mad● near by the blood of Christ.  
14 For he is our peace, which hath of both ●wayne made one, and broken down the wall that was betwixt them,  
15 That is too wit, the enmity, through his flesh, aboolishing the law of the commandments which were in ordinances: too the end he might set them both in himself, to make one new man of them.  
We have see●e heretofore how we be all enemies of God by nature, because we be gone away from all rightuou●●●●sse, through the sin of Adam, so as there is nothing in us but lewdness and rebelliousness. And although men sooth and flatter themselves, it is certain, that they cannot bring any thing before God, which shall not provoke his 〈…〉 God than must needs disclaim us for his 〈…〉 we must be fain too be guided by our Lord jesus Christ: for we cannot come unto God but by that mean. 〈…〉 had some familiarity with God, because he had adopted them: in respect whereof it is said, that Abraham's offspring was holy: not that they had more worthiness than the rest of the world: but because of God's goodness who had vouchsafed too choose them. And therefore before such time as our Lord jesus Christ came into the world, the one were in comparison nearer, & the other were further of from God. Not that the jews were better worth than the gentiles, as I said afore: but because it had pleased God too account the● as of his own house. Ye see then that they were nigh, because it was said unto them, that God ●ate among them, and that they were a priestly kingdom, whereof they had also as it were a visible sign by the records that were given them, as by the Sanctuary and by all the appurtenances thereunto belonging. Now S. Paul framing here his matter too the gentiles, sayeth, that they have changed their state, because that whereas they were far of from God, they were made near him by the cross of jesus Christ: And that serveth too the magnifying of God's grace the more. For as I have declared heretofore, if we consider not in what plight God finds us before he reach us his hand too draw us too him: we shall never know how much we be beholden and bound unto him, nor how great his mercy is towards us. But when it is showed us, that even from our birth we be cursed, and the devil holdeth us under his tyranny, and we be in thraldom unto sin, and God is as it were armed against us, too be our judge with all extremity: when this gear is set before our eyes, and it is added further, that God hath drawn us out of the dungeon of hell, too advance us to the kingdom of heaven, assuring us that we have our inheritance there, which cannot fail us, and also it is showed us, that we have the certainty of all these things in jesus Christ: then must we needs be ravished too wonderment, considering that God's goodness surmo●●teth all our understanding. This is the thing that S. Paul goeth forward withal here ane●. And this matter is well worthy too be often remembered: nother is it too be feared, that it is but needless talk too put us in mind too yield God his due honour, and too have a steadfast settledness, so as we may call upon him freely, being thoroughly persuaded and resolved, that he will always be a father to us, and accept us as his children, namely if we be members of his only son, as knit unto him by belief of the Gospel. Ye see then that the thing which we have too mark in the first place, is, that by the means of our Lord jesus Christ, because he hath reconciled us too God his father by his death, we be now come near too the kingdom of heaven, from whence we were far of, yea and without hope too have any access or entrance thither. And although S. Paul have spoken but too one nation: yet is his matter general. And so the holy Ghost exhorteth us at this day by the same doctrine, too consider our own misery, that we may be abashed in ourselves, and receive the inestimable benefit that is offered us by the Gospel in the person of Christ.  
hereupon he addeth, that he is our peace, making both one, yea even those that were far of, as well as them that were near. Like as in the forerehearced sentence S. Paul meant too humble the Gentiles, and showed how much they were indebted unto God: so here he addeth a warning for the jews, to pull down their pride, that they might not think themselves too be better than other men, because God had chosen them. For according as men are always given to advance themselves beyond measure, that people abused God's grace, and bore themselves in hand that the lineage of Abraham was as a lineage of Angels. Too be short, when it was told them, that the Church should be united together both of jews and gentiles without exception: they thought that God did them great wrong and injury. In somuch that it was oftentimes told them, that Gods choosing of them, was nother for their virtue, nor for their nobility, nor for any thing else that he found in their persons: but because he had loved their fathers without any desert of theirs. Often times therefore were they warned by Moses and the Prophets, too challenge nothing at all too themselves, but too go too God's free goodness, too spy out themselves there, too the end they might confess, that if they had any prerogative above others, that was not of themselves, nor for their own sakes, but because it was Gods good pleasure too keep them to himself for his own heritage. And yet for all that, S. Paul showeth here, that the jews renounce their own salvation, if they match not with the Gentiles in true brotherhood. For why: Although the jews were near God already, and had witness that he held them for his children: yet notwithstanding, the matter hung in suspense till the coming of our Lord jesus Christ. Then behoved it them too be knit to God by the mediator, or else they should have had no peace in their consciences. For when men examine themselves, they must needs conclude by and by that God is justly their enemy. And for proof thereof, what have we in our thoughts, in our lusts, in our souls, and in our bodies, but utter corruption? Therefore it aught to make us to quake as often as we think what we be. But the jews had the Ceremonies and shadows of the Law, which were assurances of God's grace unto them. Yea, but if they had stayed there, what a thing had that been? For the blood of brute beasts could not scour away their spots, nor set them in God's favour. Therefore it stood them on hand too resort too jesus Christ. And that is the cause why S. Paul showeth, that the jews aught not too too be so puffed up with pride, as too shut the heathen out of the doors, as though they were not worthy too be of God's Church. For jesus Christ is the mediator as well of the one as of the other, unto God his father. In so much, that without him, all of us are shut out from the hope of salvation. No man then aught too despise his neighbour in this case, nor too look over the shoulder at him, as the proverb sayeth. But we aught too embrace one another in ●rew unity of faith and love, knowing that everichone of us from the greatest too the lest, should rightfully be cut of from God's Church, but that he of his own mere goodness gathereth us too him. After the same manner doth S. james exhort the great men of this world too glory in their smallness, 
james ●. b. 8. ●  because God hath taken away the blindfolding that letted them too know their own wretchedness. For we know that men do wilfully abuse their greatness, and believe themselves too be marvelous wights, till they come too know God. Therefore the great men of this world have their eyes blindfolded, and that deceiveth them, and maketh them too take leave too do what they list. Now Saint james sayeth, that they have cause too glory of their smallness, for that our Lord discovereth them too be creatures out of all hope, as of themselves, and yet nevertheless taketh them into his favour of his own mercy. And let the little ones (sayeth he) rejoice in their nobility, because God hath exalted them: in somuch that whereas they were but as wretched worms, and had nothing but reproach in them, God hath taken them up, and made them new creatures. Ye see then that the means too unite us as we aught too be, is, that every of us in his degree acknowledge himself too be in a wretched and miserable plight: an● that when he hath yielded all too Gods mere mercy, he acknowledge that the same is spread over all at this day, and that it is not for us too stint or too bridle him, but in as much as he hath chosen us, it is our dew●ie too receive those into our fellowship, whom he hath set in the same array and company with us. That (say I) is the thing that Saint Paul aimed at, in saying that our Lord jesus Christ is the peace of all men, yea even as well of them that were mere afore, as of them that were yet far of. But yet (as I told ye afore) he had an eye too the foolish overweening of the jews, which would have driven away the G●ntyles from the kingdom of God. And he telleth us, that if we mind too have jesus Christ too be our mediator, too give us entrance too God his father, and too guide us thither, and that all this should be grounded upon God's mere mercy: let us not be so foolish as too claim aught too ourselves, as who should say, we were better than other men, or aught too be preferred before them: but let every of us acknowledge that all of us had need of God's infinite mercy, 
Rom. 2. ●6 b. 9 & Gala. 3. d. 22.  because all of us were shut up under sin, as S. Paul sayeth in another place.  
Now must we apply this well too our own behoof. For some think that men are advanced the rather, because some of them have been of an honest and unblamable conversation to the worldward: some borne of honourable houses, and othersome endued with ex●●llent virtues, or with some skill and cunning. Too be short, every man searcheth and seeketh as much as is possible, too allege some thing why God hath accepted him rather than his neighbours. But let us learn, that although we were near God in outward appearance, yet notwithstanding, the only way too be in his favour, and too be able too call uppn him, and too hope that he will hold us in his fatherly love even too the end, is, that jesus Christ be our head. And how may that be? 
Luke. 19 b. 10. 12.  It is certain that he is come to save that which was lost. And again, (as it is said in another place) it is a sure and infallible saying, 
M●●k. 9 b. 13.  that our Lord jesus Christ came too call again too salvation, the sinners that were in damnation. 
Luke. 5. f. ●2.  Sigh it is so, let us learn too humble ourselves with all modesty, and not only too shrink in our horns, 
1. T●●. 1. c. 15.  but also too be utterly abased and brought under foot, that God may be glorified as he is worthy, and that one of us perk not above another, but make all one body, for that is the condition wher●ppon we be called.  
Furthermore, the title that S. Paul giveth unto our Lord jesus Christ, namely that he is our peace, aught too be well considered: for without that we should always be as a straught, or as blocks, for they that have any feeling of their sins, cannot be in rest without feeling of sore ●orinentes, but are so out of quiet, as it were better for them too be sunken under the earth, than to see themselves so cited before God's judgement seat every minute of an hour, and too be distressed in such sort. Then if we have not jesus Christ for our peace, surely the ●●kening up of our consciences must needs daunt us, and hold us as it were upon the Rack, by making us too ●eele that God sets himself against us as an enemy, or else it m●st needs utterly 〈◊〉, us, and make us brute beasts, so as we shall not only fal● 〈…〉 but also be so bewitched by the devil, as we shall feel no more gre●f nor remorse for them. And so this lesson, where it is said, that jesus Christ is our peace, cannot be 〈…〉. For first it warneth us to be touched to the quick with out 〈◊〉, so 〈…〉 sorry for them, considering that Gods 〈…〉 accordingly as he calleth none unto him, but such as are 〈…〉 ● tired. Again, when we once know that: we may overleap all distrust & doubting, because that whereas we have provoked God's wrath: i● is appeased again by our Lord jesus Christ: whereas we have 〈◊〉 with God, and kept continual war ag●●yn●● him: jesus Christ 〈◊〉 made agreement betwixt us: and where as God 〈◊〉 us for our sins, and for our naughty and froward nature: jesus Christ putteth all that away, too the end that God may take us, not only as his creatures fashioned after his own image, but also as his dear children, whom he hath adopted too be heirs of his kingdom. And so ye see what we have too gather upon that 〈…〉.  
And were this point thoroughly 〈…〉 world should not float so continually, nor 〈◊〉 so as it doth. 〈◊〉 most men now adays are carried est one & est another, & do nothing else but wander. The Papists on the one side have their pride too keep them from contining right foorth unto God: they will 〈◊〉 have their free-will, and their 〈…〉 what the grace of jesus Christ 〈…〉 themselves from it as much as they ran: And God in the mean season payeth then as they be worthy. For as for them that are so fore possessed with that devilish selfmeening, that they can dispose their life in such wise, as too be able and came unto God, and too deserve somewhat at his hand, and again, have their 〈…〉 with him, when they have done 〈◊〉: when they have such things too themselves, all slippeth away like wind, & they 〈◊〉 unto the other extremity, saying show shall we be 〈…〉 if we have not 〈…〉 And so are they 〈…〉 whereof jesus Christ is all the while unregarded: they make them by-ways, and go not too jesus Christ who is the true way. For as much then as they leave the right way which cannot mislead them: they must ne●des wander now 〈…〉 one side, and now on the other, and after long tiring of themselves, break both their arms and legs, and in the end find that the further they proceed, the further they go back from God. So much the more therefore doth it stand us on hand too weigh these words of S. Paul, where we be warranted that we shallbe received lovingly at the hand of our God, if we have jesus Christ for our peace, and rest wholly thereupon. And for the same cause 〈◊〉 join thereto the 〈◊〉 of the text, by me already alleged, namely, 
Math. 11. ●. 29.  you shall find rest too your fowls. Whereby our Lord jesus Christ doth us too understand, that all such as separate themselves from him, and are not contented too have hi● for their mediator, shall ever be●●nquie●, and although they assure themselves, and bear themselves in hand with this and that, yet nevertheless they are afterward afraid, and found no resting place too stay their foot on, nother have they any safe harborough wherein too eschew the storm. Therefore it standeth us upon too go too our Lord jesus Christ, and too he thoroughly resolved that he is our peace, if we intent too call upon God freely and without any doubting. Finally all men 〈◊〉 exception must come thither, as well they that are near God, as those that are far of. If there be any that think there is any valour or worthiness in themselves, surely they will never repair too our Lord jesus Christ, till they have laid that imagination under, foot. Again on the other ●yde, though we be a thousand times past hope in outward appearance, yet let us assure ourselves, that our Lord jesus Christ is of sufficient ability too wipe away the remembrance of all our iniquities, so as God shall receive us into his favour▪ accordingly as S. Paul having said, that jesus Christ came too save wretched sinners, 
1. Tim. 1. a. 15.  addeth, that he himself is an example thereof: in somuch that ●e which had been a persecuter of the Church, an enemy of the 〈◊〉, yea and a sheader of guiltless blood, was nevertheless received, not only into the common array, but for an Apostle, too bear abroad and too publish through the whole world, the message of salvation, from the which he had erst been out of. Seeing then that God hath uttered forth the treasures of his goodness upon him: we may well assure ourselves that if we trust in our Lord jesus Christ, and seek too be at one with God his father, by ●ea●es of his death and passion 〈◊〉 we were in the bottom of hell, yet should we be or aswen from thence, and Jesus Christ would show in deed 〈◊〉 that that ●y●le was not 〈◊〉 him by imagination. And so ye see what we has too gather more upon chose words of S. Paul.  
Now he ●●●eth, that jesus Christ hath broken down the wall that was between them. And he useth that 〈◊〉, too declare that the Ceremonies and figures are abolished, so as there is now ●o let but that we may be knit together in concord and brotherly love. And anon after he compareth the Ceremonies of the ●a●e too 〈◊〉 enmity. For like as we now 〈◊〉 days have baptism, which separateth us from the heathen: so when God chose the jews, he gave them Circumcision. Now then, when we be one 〈◊〉 baptised, we bear the mark whereby God will have us known too be of his Church, and of the flock of his son jesus Christ. The like be 〈…〉 and use had Circumcision in the time of the lame. The sacrifices witnessed 〈◊〉 them, that God forgave them their sins. Forasmuch 〈◊〉 us 〈◊〉 privilege was not given too any 〈◊〉 to Abraham's lineage 〈◊〉 saith, it was as a wall 〈◊〉 〈◊〉; like as if some ground were paled about too keep sheep in, or as if some stable were made to keep cattle in. Even so was it then. For God (as is showed in the song of Noises) had stretched out his lines too hold the lineage of Abraham separated from the rest of the world. There ●●en was God's path, and the Ceremonies were as walls or pa〈…〉 s too hold in that people under the keeping and the protection of God. And what were the ●e 〈…〉 ●yles? They went on at adventure, yea and even in destruction, according as it is said, that God had not vouchsafed them the fa 〈…〉 too manifest his righteousness unto them. And S. Paul also showeth 〈◊〉 pre 〈…〉 y, that God had suffered them too walk on in the 〈◊〉 and that they had been as wretched beasts in taht behalf. Now we 〈◊〉 S. Paul's meaning when he speaketh of the Ceremonies, how they were as a wa 〈…〉 too divide the jews from the Gentiles. But now are they all broken down, because that jesus Christ 〈◊〉 is the truth & very substance of them, is come too put away all those shadows. For the giving of the ceremonial la 〈…〉 was not to the 〈◊〉 〈◊〉 the people showld 〈◊〉 themselves wholly about that, and put their 〈◊〉 in it, as hypocrites do, which pervert Gods meaning, that ●oo the intent they should apply the absence of 〈◊〉 〈◊〉 jesus Christ, as S. Paul speaketh of them in the second too the Colossians. The jews had not yet the pledge that is given us in our Lord jesus Christ, and therefore it was needful that they should be upheld in good hope, till he were showed to the world. Wherefore not without cause were all those things cast down by his coming: for he is now unto us as the day son of righteousness. And therefore it is no reason that we should ●ee led any more as it were by dark shadows. For by that means the enmity is done away, because that at this day we be joined too that lineage which God had dedicated too himself, and there is no more diversity at all. Forasmuch then as we be made the children of Abraham by faith, there is but one spiritual kicred among us.  
But let us mark that baptism, and the Lords Supper (which are the Sacraments that Christ hath ordained) are not a division like too the figures of the law. For although we be separated from the unbelievers, and from such as never came yet within in God's Church: yet is there not any one certain nation of the world, which 〈◊〉 accepteth peculiarly by itself, but he will have his grace spread 〈◊〉 over all. There is not then any such distinction as there was before, that it can be said, we come of the lineage of Abraham, we be they whom God vouchsafed too adopt. None can say so: for there is now nother jew nor gentle any more, as it is said in many places of the scirpture. Therefore whosoever calleth upon God's name purely, of what nation so ever he be, the same is well liked and accepted of him, as sayeth S. Peter in the sixteenth of the Acts, and also in his first Epistle. And baptism and the Lords Supper serve now a days too unite the whole world. For let the barbarousest sort that can be, come, and God will receive them: baptism shallbe ministered unto them, because it belongeth to all such as are kni● together into the body of the only son of God.  
Now herewithal let us look too apply this Text too our edification. And first of all let us understand, that the abolishing of the Ceremonies, namely as touching the using of them, was the very key to open us the kingdom of heaven. For the accomplishment of them was fully showed in our Lord jesus Christ, so as it is known better than ever it was, that they were no trifles nor unprofitable 〈◊〉: but yet for all that, it is not for us to use them, seeing we have the full perfection of them all in jesus Christ. And by that means we see how God hath powered out his goodness upon those whom he had shaken of afore. That is the means whereby we belong too him at this day. In that respect is the Gospel published indifferently too all the world, so as our forefather's, which were heathen men, were received into the Church, and we be succeeded in their rooms. For although it be seen that the world hath been utterly forlorn, and that there hath been an horrible desolation in it: Yet hath God made the thing effectual which is spoken in his Law, 
Exod. 2●. b. 6.  namely that he continueth his mercy too a thousand generations. Thus ye see what we have too remember in the first place.  
Secondly although baptism serve not peculiarly for any one people, City or Country: yet are we as ye would say, marked out by God, when he giveth us the use of his Sacraments, to assure us of his adoption, and too nourish the hope that he hath given us by his Gospel. It is true that they which shrink away from our Lord jesus Christ, do after a sort make their baptism vain: but that shall cost them right dear, because the pledge and earnestpenny which God giveth us, too show that we be joined too our Lord jesus Christ, and are clothed with him (as it is said in the xii. Chapter of the first too the Corinthians) is too precious a thing (too be so misused.) And therefore all they that inhonour themselves with the name of the Church, and yet notwithstanding are disordered and dissolute persons, shall one day feel what a traitor ●●●nesse it is too have so unhallowed their baptism, which God had ordained for their salvation. But let us on our side ●ake heed, that we walk as folks sholed out from the filth of the world: 
〈…〉  for (as sayeth S. Peter) the very cause why our Lord jesus Christ hath gathered us unto him, is, that we should glorify him for delivering of us out of the darkness of this world and of the devil, into his own light. And we have seen heretofore in the Epistle too the galatians, how jesus Christ will have his death serve, too draw us from all the uncleanness and filthiness of the world. Likewise in the first too the Thessalonians S. 
1. Thess. ●. b. 7.  Paul sayeth, that we be not called too uncleanness, but that we aught too be pure, and too dedicated ourselves too our God in pureness, so as we may show in deed, that we intend too honour him with all that ever he hath given us. The thing then which we have to gather upon those words of S. Paul, is, that we must not run astray like wild and mad beasts, nor yet kick against him, but quietly bear the yoke of our God, and approach unto him with true obedience, and moreover 〈◊〉 our own wandering lusts, too the end we may walk like holy people, like people that are dedicated too God, & finally as his heritage. Thus ye see how this text is too be practised of us at this day.  
Now he addeth purposely, that jesus Christ hath done it in the flesh, meaning in our nature, too the end that we might be sure that in his person we be avowed too be God's children. For like as in Adam we be all lost: so by our Lord jesus Christ the second Adam, we be restored too the hope of salvation. And in deed after the self-same manner doth the Apostle show us, that we may boldly trust that God will always be o●r father for his sake. 
Hebr. 2. d. 16.  For he hath not taken on him the nature of the Angels (sayeth he) but the seed of Abraham. And although Matthew in the Genealogy of jesus Christ, begging at the person of Abraham, as at the wellspring & root: yet doth S. Luke lead us further, and telleth us, that jesus Christ appeared not alonely for the jews. Truly S. Matthew doth it upon very good reason, namely too show that jesus Christ came specially too perform the promises that had been made of old time. But S. Luke showeth the same thing that S. Paul declareth here: namely that when we have gone up as far as to ●ur first father Adam, we shall find, that our Lord jesus Christ was yet still before him. True it is, that he was conceived by the secret and wonderful power of the holy Ghost, in the womb of his mother: but yet for all that, he ceased not too be the true lineage of Abraham, and of David, and also of Adam, and there is no doubt but that we be joined too God by 〈◊〉 mean, seeing he is our true brother, and we need not to seek far, because we be bone of his bone, and flesh of his flesh, as we shall see hereafter in the fift Chapter. Thus ye see in effect what S. Paul meant by adding this saying, that the fulfilling or performing of all these things was done in the flesh of jesus Christ. For if we should consider nothing else in jesus Christ, but his heauen●ly glory and divine majesty, what would come of it? We would be abashed, and we might say, he were too far of for us too come unto him. But now seeing he hath of the same flesh that we have, 
〈…〉  and is become very man, like unto us in all things, saving only sin, so as he undertook our passions or sufferings, 
〈…〉.  and our wants and wretchedness, 〈◊〉 have pity of us, as the Apostle saith: we may assure ourselves, th●● when we offer ourselves unto God, we shallbe joined unto him in the person of his only son. For like as he is very God, so on the other side he is a kin to us, because he came down hither, & refuzed not too be in this state of bondage, too the intent that we might be glorified by his means for like as he not only abased himself 〈◊〉 also emptied himself utterly: so will he also lift us up into his heavenly glory. And for that cause also is he called our brother: This only one saying aught too break off all distrust, when we be in doubt and perplexity whether God will accept us or no. For seeing we have this record, that jesus Christ is our brother: what would we have more? So then we may well conceive out of what filth and defylements, yea and out of what a gulf God hath drawn us, seeing he hath assured us of his fatherly love, whereupon our salvation is grounded, yea and that in the person of jesus Christ. For we see how the wretched papists wot not too which Saint too vow themselves: yea and too bar themselves of all excuse, so as there may need none other process too condemmne them: they make a common proveth of it. For even in that one saying that they wot not too which Saint too bow themselves, they show themselves too be faithless and destitute of all advice and stay of themselves, and too be as stray beasts. For they have such a multitude of their Saints, that they have made whole warreines of them. It is true, that all of them have the Virgin Mary for their advocate: they catch hold of Saint Michael, or of Saint Peter, for their patron, or of some other Saint, after as their superstitious mind leads them here and there. Howbeit, all that they do is with unquietness of mind, and they shall never find rest, because they have no word of God too stay upon. And when they find themselves hampered in any perplexity, they be like wretched forlorn caitiffs, that are utterly at their wits end, because they see well enough that they find no ease at all, when they have ●ossed and turmoiled never so much. But now, seeing that we be sure of the hope which we aught too have, because 〈◊〉 Lord jesus Christ is our year, and is 〈…〉 us, too unite us too God his father: let us under stand that the same is an inestimable benefit, for the which we aught not too be afraid too suffer ten hundred thousand deaths, if need were. And S. Paul saith consequently, that the Law consisted in ordinances and Decrees, too show that God abolished not the law of good and holy conversation, when he minded too call the gentiles ●oo salvation: but that he 〈◊〉: away only the ceremonies that served peculiarly for the present time, and were not given but only too the lineage of Abraham. Ye see then what was abolished. And therefore let us leave the figures of the Law, as circumcision, Sacrificing, feastful days, as they were kept then, the difference of meats, Lights, Perfumes, and all that is set down in writing by Moses: for all those things must be vanished away at the coming of Christ: and yet for all that, let us hold still the Law that God hath given us, which is inviolable: that is too wit, let us worship him purely, let us call upon him, let us put our trust in him, let us do him homage for all the benefits that he hath bestowed upon us, and let us hallow his name. Again, let us advyze ourselves too walk in pureness of life, and with such conscience towards our neighbours, as we may do no man wrong or harm: and finally let us withdraw ourselves from all the defilements of the world. Hear ye see that the Law which God hath given us too rule our life by, must continue still: for that is not abolished, but only that which consisted in traditions, and in the figures that served but for the time, and were too have an end by jesus Christ. Now seeing it behoveth us too give over the shadows that were used, and had their full scope in the time of Moses and the Prophets: it is much more reason that the Christian Church should not now adays be burdened with men's inventions. According whereunto S. Paul kelleth us, that we must content ourselves with God's Law, which serveth too show us how we may be unblamable, that is too wit, by walking in righteousness, justice, faithfulness, and mercy, and specially by calling upon God purely, and after a spiritual manner. Mark that for one point.  
Again, he saith that the shadows of the Law should in these days, not only be superfluous, but also as a curtain to keep us still in darkness, and too let us from seeing our Lord jesus Christ, as we aught too do, in the mirror of his Gospel. Therefore let us conclude, that the righteousness which God requireth at our hands, is another manner of one, than that which the papists have imagined: for all the things which they term God's service, are but stark gewgaws. Yea and whereto serve they all, but only too deface the peculiar operation of our Lord jesus Christ? For the poor ignorant souls are held fast too them, and stand poring altogether upon them. When I speak of ignorant souls, I mean the ablest sort of them, even thos● that think themselves too ●ee of greatest capacity: for they are all entangled like wre●chd beasts. And therefore let us learn too hold us too the singleness of the Gospel, and too look upon our Lord jesus Christ there, like as he also 〈◊〉 familiarly unto us, too the intent we might be advanced by him, and boldly call God our father, and flee too him for refuge, not doubting but that he will be near us, whensoever we call upon him in truth.  
Now let us cast ourselves down before the Majesty of our good God, with acknowledgement of our faults, praying him that his making of us too feel them more and more, may 'cause us too forsake them by true repentance, and too walk continually aright, and too give ourselves too holy conversation. And that forasmuch as we be so weak, that there will always ●ee many vices in us: it may please him too hold us up till he have taken us out of he world, and thoroughly fashioned us like too his own image, according too the ground work which he hath begun in us. And so let us all say, Almighty God heavenly father. etc.   

The xiiii Sermon, which is the sixth upon the second Chapter.  
16 jesus Christ hath reconciled us both in one body, too the end, too knit both the one and the other unto God by his cross, kill the enmity thereby.  
17 And being come, be preached peace too you that were far of, and too them that were near hand.  
18 For by him both twain of us have access too the father in one spirit.  
19 Therefore ye be no more strangers and foreigners, but fellow citizens with the Saints, and household folk of God.  
We have seen this morning, how S. Paul hath told unto such as were erst without hope of salvation, that they were so much the more bound unto God for his calling of them too be of the number of his children, seeing it was not a common and ordinary thing, nor a thing that was looked for. On the other side he did also beat down all pride, too the intent that the jews might not think in themselves, that the privilege of adoption was of their own purchacing, nor vaunt themselves though God had preferred them before all the rest of the world. And now going forward still with the same matter, he sayeth, that we were reconciled, as well the one side as the other, by the death of jesus Christ, and that in so doing he hath knit us together into one body, putting all enmity too death by his cross. This serveth too express better the thing that we have seen already. He had said that we must come unto God by the means of our Lord jesus Christ: for without him we be all a far of, as well jews as gentiles, because we be all sinners, and God in an enemy to us, till his wrath be appeazed towards us. Now S. Paul showeth, that that is done by his bearing of our sins upon his cross. For it is by his obedience, that all our iniquities are put away, and it is by his sacrifyzce, that our sins are washed away.  
To be short, were it not for the death and passion of our Lord I●sus Christ, we should stand bound still in the hand writing that is spoken of in the second too the Colossians. 
Coloss. 2. ●. 14.  For if we should come too reckoning, who durst open his mouth too excuse himself before God, or (look too) scape the damnation that all of us have deserved? For if we should go about too allege but one point, there would be a thousand too stop our mouths, so as we should be driven too stand still all confounded, till we came too the remedy, that is too wit, that jesus Christ hath by his death made so full satisfaction for all our debts, that we be quitted and released. That then is the thing which S. Paul handleth as now, too the end we might know what manner of access it is that he speaketh of. For, too press into God's presence, in case as we be of ourselves, were too great a boldness. But when it is told us, that God will not lay our sins and misdeeds to our charge, because jesus Christ hath put them all away by his death: then is it no rashness at all for us too go unto God with our heads bolt upright, but we have a good foundation, and a boldness that God liketh well of. Therefore as often as we have occasion too pray, or too fight against any temptations, let us learn too know that we have need too be encouraged too patience, and too be ascertained of the everlasting life, and too repair all wholly for refuge too the death and passion of the son of God, knowing that until such time as we be dipped in his blood, and washed by the working of his holy spirit, we shall evermore be lothly, and God will justly shake us of, and be always a judge to us in stead of being our father. And it is not enough too know that jesus Christ hath made amends for us, yea and that all things requisite too our salvation, were fully accomplished and performed by his death and passion: but we must also therewithal receive the benefit thereof in such manner as it is ministered unto us. For what shall it avail the jews, Turks, and other like, that God's son undertook the condemnation that belonged too us? They shall rather be held double guilty, because that by their unthankfulness they bereave themselves of the benefit whereof they might have been partakers, if they had received the promises of the Gospel by faith. But the jews on the one side blaspheme our Lord jesus Christ, the Turks on the other side laugh him too scorn, and count him but as a night ghost. And the Papists labour with tooth and nail to deface his power, and too rob him of the greatest part of his graces. These therefore shall find that the death which the son God hath suffered, serveth too increase their cursedness, and too kindle God's wrath so much the more against them. Yea and even they also which never heard of the Gospel, are utterly excluded from this treasure.  
And for that cause S. Paul addeth, that jesus Christ hath preached peace to them that were near, and too them that were far of. Whereby he showeth, that when the Gospel is preached, we be daily put in possession of the salvation which was purchased for us by our Lord jesus Christ, at ●eastwyse if we lay hold on him by true faith that hath taken lively root in our hearts, too bring forth good fruit. Therefore there are two things required. The one is, that we know how that the matter and substance of our salvation is in jesus Christ: and the other is, that the same be declared to us by the Gospel. And too the intent we may be the surer of this doctrine: S. Paul sayeth, not that Christ hath sent his Apostles, or set up a great sort of 〈◊〉 too bring us such message: but that Christ himself is come too bring tidings of peace too all men. Now it is certain that our Lord jesus Christ hath not executed the office of preaching since his Resurrection, saving only among his Disciples, that they might be furnished aforehand too preach every where the doctrine that was committed unto them. But S. Paul sayeth, that he preached too such as had erst been far of from God. He did not this in his own person. Then is it certain that S. Paul speaketh of that preaching of the Gospel, which was done by the Ministers that were appointed by God, and by our Lord jesus Christ.  
And yet notwithstanding he sayeth, that it was Christ himself that preached, namely too the end we should yield the greater reverence too the Gospel, and hold it as the truth authorised by God, and every of us submit himself too it without any geynsaying or replying. For if we have any doubt of it, let us not think that jesus Christ shall boot us any thing at all. Therefore we must assure ourselves of it, yea and (as we have seen in the first Chapter) Gods promises must be sealed in our hearts by the holy Ghost, who for the same cause is called the earnestpennye of the life that we hope for, and the very sign, manuel, or seal that God printeth in us, too the end, that our faith should be in full certainty. We see then whereat S. Paul aimed in this text, in saying that jesus Christ being razed from the dead, and having performed the charge that was enjoined him by God his father, was our Redeemer, and also the bringer of the same message unto us, not for once and away, but by continual preaching of it, insomuch that he will have his mouth still open even too the end, too witness unto us, that in him we shall assuredly find all that we can wish too bring us too the heavenly life. Now then must we not be very blocks, if we be not touched too the quick, at the hearing of these words? It is true that the son of God fleeteth not from place too place, nor is conversant here beneath among us in visible fashion, nother were that requisite. But yet for all that, the doctrine which we preach in his name, aught too have like authority, as if he spoke to us himself mouth to mouth. And for the same cause also doth he say, 
〈…〉. d. 40.  He that heareth you, heareth me, and he that receiveth you, receiveth me: 
Luke. 10. c. 16.  and likewise, he that rejecteth you, rejecteth me. And again, 
john. 13. c. ●0.  by this means is God my father honoured, even by your believing of the Gospel. And contrariwise he hath great wrong and reproach done unto him, when the things are doubted of that are so well certified there. The Pope & all the rabble of his Clergy allege this for the maintenance of their tyranny. But our Lord jesus Christ's meaning was, too warrant us the message that concerneth the forgiveness of our sins, wherewith our ears are beaten continually. For we shall always hung in a mammering and doubt, if we be not thoroughly persuaded and resolved, that all things contained in the Gospel, are held of jesus Christ, who is the infallible truth itself. For if we have an eye too men, we shall be ever wavering and doubtful. And for proof thereof, what can they bring us of their own growing, but utter vanity and leazing? So then, although our Lord jesus Christ abide still in his heavenly glory, and we be absent from him in body, yea and that it be a strange thing to us, too say, that he dwelleth in us, 
Math. 18. d. 20.  and that wheresoever two or three be gathered together in his name, he is in the mids of them: yet notwithstanding we must be fully assured of this point, that when the pure doctrine of the Gospel is preached, it is all one as if he himself spoke unto us, and were familiarly conversant here among us. Then too be short, our faith must aim at him, as at the very mark or butt of it, and we must rest upon him. And seeing that God his father hath sent him too be a faithful witness, look whatsoever is ●old us truly in his name, we must receive it without any geynsaying.  
Furthermore, as we have here wherewith too strengthen us in true constancy of faith, and too arm us against all the assaults and alarumes that Satan can give us: so it is a great shame for us when we be deaf at the hearing of the Gospel, or let it alone as a thing hanging in the air, taking it too be but as a fable or a thing of no value. And yet for all that, most men now adays do either despyze the Gospel, or else are so besotted, that they discant of it, as of a trifle, or else make but a mock of it. Some having heard Sermons, or having been taught at some Lecture, or by some other means, will perchance say, it is possible that this may be true: and as for me, I will not say nay to it: but forasmuch as I am no clerk nor divine, it is all one to me, I will let it alone still in his ordinary course. Some other will say, Tush, I will hold me too the faith of my forefathers: For it is too dangerous a matter to change. Some again say thus: How so? It is a new doctrine, that we never heard of before. And othersome being not contented with such scornfulness, add outrageous cruelty, and fight openly against it, in so much that they could found in their hearts too pluck God out of his seat, whereupon they fall to shedding of innocent blood, endeavouring to the uttermost of their power, too wipe away the remembrance of the Gospel. But in the mean while, let us understand, that whensoever the message of our salvation is set forth unto us, if we despise it, we shallbe guilty not only rejecting a benefit that was brought us by a mortal creature, but also of shetting the gate against God's son, when he came too seek us to our salvation. And therefore too quicken up our slothfulness, and too correct the cursed stubbornness that might hinder our full and obedient yielding too the Gospel: let us mark that the preaching thereof is not a thing done by haphazard, nother do men come of their own selves, as sayeth S. Paul also too the Romans: 
Rom. 10. c. 15.  but Gad himself visiteth us, and cometh unto us, and our Lord jesus Christ performeth still the duty of a shepherd, and calleth us too him with his own voice, because he seeth us too be as sheep that go astray. And although we be peaked aside here and there: yet his mind is too gather us together again to be of his flock. Were this well printed in our hearts, surely we should be better disposed, not only to receive the doctrine of the Gospel with all humility, but also too be inflamed with such a zeal and earnestness, that the whole world should be nothing in comparison with us. Too be short, God's word would be as sweet as honey to us, and more precious than all gold and silver, considering that the son of God being in the glory of God his father, doth nevertheless make us to hear his voice, and that not as one that speaketh a far of, or with a sound that vanisheth away in the air, or in such wise as we have no certain record of the things that he speaketh: but as one that cometh and preacheth too us himself. For look what is done by his authority, and according to the commission that he gave and committed too his Apostles: it becometh us too receive it for his sake, as I have declared afore.  
Moreover S. Paul's intent here, is to provoke us too receive the Gospel with all obedience, not only for the worthiness of the person of our Lord jesus Christ: but also for the things that are contained in the Gospel itself: for it is the message of peace, saith he. Let us consider what it is to have war with him that made us and fashioned us. If we have an enemy in this world, although he be but a frail man, and have no very great credit: Yet will we be afraid lest he should practise some policy or spite against us, or revenge himself by force. Too be short, we would ever be unquiet, so long as we had any enemies in this world. Must we not then needs be too too brutish, seeing we fall a sleep when God showeth himself too be against us, and that he is armed too take vengeance upon us? If we considered well what it is too have war with God, (as in deed our sins cease not to provoke him to displeasure) we should find on the contrary part, what a benefit it is too have peace and atonement with him. Now seeing that this is brought us by the Gospel, whereby we enter possession of the atonement that was made by jesus Christ, whe● he offered himself in sacrifice by his death: it is a thing that aught too inflame us in such wise, as too make us embrace the Gospel with earnest zeal, and too give over our whole mind thereunto. So then considering the coldness and laziness that is in us, let us so much the more think upon this saying, and apply the same too our use, namely, first too know that the son of God refuzeth not too teach us, and too be o●r schoolmaster, so we be contented too be his scholars: and secondly that we shall have a doctrine which is more too be desired, than all the pleasures, honour, and goods of the world: that is too wit, that we be at peace with God, and that being sure of his favour towards us, we may have recourse and access unto him, and be received as his children at his hand. Well aught we too note that: for S. Paul meant too show which is the true peace, because many men think themselves well at ease, which notwithstanding have no peace with God. For some are puffed up with devilish self weening, as the Monks and Friars in the popedom, who persuade themselves that they have deserved so well at God's hand, as there can no fault be found in them. They then which ground themselves after that manner upon their own virtues and good deeds, think that God is bound unto them, and they may well be lulled asleep, because Satan besotteth them with the foolish self trust which they have conceived: and that is because they am not at God, but have forged an Idol in their own head. And in good faith, what are the things that they would content God withal, but gewgaws and baggagely trifles, as if they would still babes with them? The Papists must take a sprinkling of holy water, they must all too be cross themselves, they must fast this wake, and that wake, they must gad on pilgrimage, they must forbear eating of flesh upon such a day, they must babble thus many Paternusters, they must set up a candle to such a saint, they must here thus many masses, they must say thus many meaculpaze. Too be short, when a man hath raked them all on a heap, it is certain that they be but the scrapings and offals of all filthiness. And yet to their seeming, God is well paid with them, as who should say, he were an Idol, or a little babe, as I said afore. We see then that none of all those hypocrites that are so puffed up with presumption, can have any peace with God. But forasmuch as they fetch such windlasses and look not at God, but askewe, and though they make countenance of approaching unto God, yet their offering themselves unto him is it not with singleness and substantial soundness of heart: they do but beguile themselves with their fond flatterings. Also there are a sort of these scoffers, which do but nod their heads when men speak too them of their salvation, saying, it is enough, if we may give but one good sigh, but let us not cease in the mean while too make frolic cheer, for what a thing were it too pass all the time of our life in such dumpishness? That would do us no good, & therefore let us play the good fellows. Hereupon they fall to unthriftiness, some after one fashion, & some after another. They have a thousand ways too destruction, and all confederate themselves against God as much as is possible. Therefore for because there have always been so many, yea and to many, that bring their own consciences a fleepe: S. Paul in this place (like as also in the ●●ft too the Romans 
Rom. 5. 〈…〉 ) setteth down the tr●w peace: which is, that when we come unto God, and must present ourselves before his Majesty, we be sure that he will pity us, and not lay our sins to our chage, but receive us as his own children. Then if we intent to enoye this spiritual peace, which passeth all the goods of the world: let us ●earne too have war with ourselves. And how is that? It is, first too know that we be damned and forlorn, and that there is no hope of remedy for us, whereby too get out of the pit of destruction again, except we be recovered by means of our Lord jesus Christ. When we be so bereft of all untoward selftrust in our own deserts, and know that we be empty and stark naked: let us repair as poor beggars unto God: that is the thing that is requisite for the atteynment of true peace. And by the way also let us not think too gain any thing by being blockish▪ so we should fall● sleep in this world: but let us understand, that forasmuch as we have no certain time (appointed us,) it is our duty to summon ourselves evening and morning before God, and too examine our sins thoroughly, and too be both sorry and ashamed of them. When we have once learned too make war thus against our own vices, and too ply it thoroughly without Hypocrisy and counterfeiting: then are we in the high way too the peace which our Lord jesus Christ doth publish and preach unto us every day by the Gospel. And that is the very cause why S. Paul sayeth expressly, that by him we have entrance in unto the father. As if he should say, that no unbelievers, no heathenish worldlings, no mockers of God, no dullards which think not of their everlasting salvation, can by any means taste of what value the peace is, which we obtain by the Gospel, or (conceive) how precious and amiable it is. And why? For they put too many scarves before their faces, too keep them from being abashed at God's justice, and from being stricken with terror of their sins. Too be short, they make themselves wilfully drunken, that they might have a senseless conscience, and they bereave themselves of all understanding, as though they were brute beasts. But when we consider that all our welfare consisteth in being able too have all our recourse unto God, and that our coming too him is certain also, yea and that the way is open for us too go thither familiarly: surely then will we forget all other things, and long too be made partakers of our Lord jesus Christ, and too be united into his body, too the end that God may receive us, and we call upon him with full trust in our necessity, and settle ourselves upon the love that he beareth us, not doubting but that whatsoever is offered us in the Gospel, is all one as if God uttered his heart among us.  
Now S. Paul having spoken of the preaching of the Gospel, addeth purposely, In one Spirit. He had said afore, that we be all knit together in the flesh of our Lord jesus Christ, namely▪ for that he took our nature upon him, & by that means abolished and took away the cursedness that was in Adam. Nevertheless, the doing thereof in the person of the son of God were not enough, if the Gospel were not as a mean to him. Now therefore for a third point, S. Paul addeth, that we must communicate all of one spirit. For although the Gospel be preached, yet are there many stubborn persons, and others so be●narled in this world, that they think no more of the heavenly life, than dogs and Swine do. Othersome again are so saped in their hypocrisy, that although God do call us all and allure us sweetly to him in the person of his son, the number of them that come unto God is very small. For this cause S. Paul saith, that we must have God's spirit. For it is certain, that by nature we be variable, and not only every one of us will needs have his opinion by himself, but also we change every minute of an hour, by means whereof, we be so far of from being all of one accord, that none of us abideth settled in his opinion, from morning to night, except he be governed of God. It standeth us then on hand, when we hear the Gospel preached, too have God's spirit to guide and govern us, so as we may thoroughly embrace our Lord jesus Christ, and by him have access too the father. Now therefore we must bear in mind, first that when our Lord jesus Christ exhorteth us by his ministers (according also as S. Paul sayeth in the second too the Corinthians:) we aught too be well disposed too come unto him, 
2. Cor. 3. ●. 4.  yea and to run unto him, even with enforcing ourselves above all power of man. For (when we have done what we can) yet shall we have none access unto him, but all our endeavour shall rather be a retiring back, than a going forward, unless his spirit guide us. So much the more than doth it stand us on hand too pray God too touch us with his holy spirit, & to 'cause him to make us way unto him, as is said in the eight to the Romans, 
Rom. 8. c. 15.  and as we have seen also likewise too the galatians. For there S. Paul putteth a difference betwixt God's children, 
Gala. 4. ●. 6.  and the reprobates. We (sayeth he) have the spirit of adoption, whereby we cry, Abba father. We should not know him of ourselves (sayeth he) because there is nothing in us but infirmity: and it were too great a rashness in us, too call God our father. But when God hath once sealed the truth of his Gospel in us by his holy spirit, and inlyghtened us inwardly, so as we know it is he that speaketh: and thereto hath assured us of his goodness and mercy: then may we freely and with open mouth cry out, that he is our father. And so ye see in effect what we have too bear in mind, too the intent that none of us trust too his own brain, when the Gospel is preached unto him, but that in cosideration of the rudeness and weakness that is in us, we suffer ourselves too be governed by God's spirit, which is the chief kine whereby the gate of paradise is opened unto us. And for that cause also is it said, that we must be besprinkled with the blood of our Lord jesus Christ, 
〈…〉  as S. Peter termeth it in his first Epistle. For the same cause also the Apostle in the Epistle to the Hebrews saith, 
Heb. 9 d. 14.  that jesus Christ was offered up in spirit: meaning that his sacrifice whereby he purchased us righteousness, should still be as a vain thing to us, if the holy Ghost wrought not in it by his power. And S. Paul going forward with the matter that hath been declared heretofore, addeth also, that as well they that were far of, as they that were near hand, had heard the said message, & that the same is set afore us also at this day, to the end we might be confirmed in it more and more. And (as I have said already) by those that were near, he meaneth the jews who had had some familiarity with God theretoofore, because he had acquainted himself with them, by giving them his Law, telling them that he received their lineage too be the protector thereof. Howbeit, that was not too knit them thoroughly unto him, till he had pardoned their sins, which was done by the means of jesus Christ. For the Law could yield them nothing but terror and anguish of mind, & curse them throughout, and sink them down too the bottom of hell, as S. Paul sayeth in the third too the Romans, 
Rom. 3. 2. Cor. 3. b. 7.  and specially in the third Chapter of the second Epistle too the Corinthians. Therefore it was requisite that the Gospel should be added thereunto. Now it is certain that David & the other holy Prophets, and likewise all the kings and the faithful that lived under the old Testament, had not the Gospel so manifestly as we have: but yet in very substance God declared unto them, that he of his own free goodness received them too mercy, for the redeemers sake in whom they trusted. If the Law be separated from the Gospel, it not only profiteth them not at all which rest upon it: but also serveth too beat them down, and too thunder upon them, and too show them how dreadful God's majesty is. It is in the Gospel then that we have peace: and therefore it stood the jews in hand too be made partakers of that doctrine. And as for us that come of the gentiles, we aught (as I said this morning) too acknowledge so much the better, the double recognizance wherein we stand bound unto God, for that he hath vouchsafed too make us fellows (with his peculiar people,) us (I say) that were as things borne out of time, and too put us in the company of those whom he had chosen and adopted afore, in such wise as the records of the Prophets are now fulfilled, wherein it is said, 
Esay. 24. c. 15.  ye gentiles and Nations, glorify ye God with his own people: whereby the holy Ghost foreshowed that there should be such a melody, that all men should sing God's praises, even as well the gentiles as the jews, when they were once knit together, and gathered from out of the scattering wherein all of us are, as is said already, and as we have seen afore.  
We see then whereat S. Paul aimed, in saying that the Gospel was preached too all men, as well them that were far of, as them that were near. 
Rom. 10. ●. 15.  And that is it which he treateth of in the tenth too the Romans. For there he showeth that we should ever be scanning, and never resolved of our faith, if we knew not that the preaching of the Gospel proceeded of God's authority, & of his unchangeable ordinance. It is not for men (sayeth he) too put forth themselves, except God sand them. And God hath begun too teach the world at all times heretofore, 
Rom. 1. c. 20.  though not by preaching or writing, yet by the only sight of the world it sel●e. No marvel therefore (sayeth he) though God have vouchsafed at this time too extend his grace too all Nations, by making them too know that he would be their father. Now then, like as on the one side, it stood the jews on hand too know how great need they had too be reconciled too God by jesus Christ, and not too be deceived by trusting too their birthright, or too their Circumcision, or too any of all these shadows of the Law, but that it behoved them too flee too the only means that I have treated of, namely, that God received them too mercy, for the eternal sacrifyzes sake which jesus Christ offered: so let us on our side learn too magnify God's goodness, seeing he hath vouchsafed too cast us too be of his household and Church, notwithstanding that we were cut of and banished from it before. And therefore let us look too ourselves, that we let not this benefit vanish away, ne be deprived of it through our own unthankfulness. For what excuse will there be for us, if when God calleth us too heaven in the person of his only son, so as jesus Christ telleth us, that it is he himself which cometh too seek us, as often as it is told us, that God will be merciful to us for his sake: we run not apace unto him, both hot in zeal, and earnest in carefulness, too show how we know that all our welfare, joy, happiness, and glory, consist in being joined too our God? which cannot be but through his free goodness. Again, when we refuse too receive this peace, let us be afraid that jesus Christ will change his voice: for it is certain that the Gospel doth always behight dan●nation too such as frame not themselves too Gods william. And it is not for naught that the scripture speaketh of binding, as well as of loozing● for our Lord jesus Christ meant too show us, 
Math. 16. c. 19  that it is the very nature and duty of the Gospel, too pluck us out of the bondage and prison wherein we be held, until he hath set us free: and so is it his own office also, 
john. 8. c. 36.  as he himself sayeth in the eight of S. john, where he declareth the same thing, howbeit, he addeth, that there are bonds also prepared for those that take him not for their redeemer, ne suffer themselves too be set free by him. And that is it which he meaneth in S. john, 
john. 20. e. 23.  when he sayeth, whose sins soever ye release, they be released unto them, and whose soever ye withhold, they be withhild. Then doth he show, that when we preach the Gospel, we must first of all declare the message of Reconciliation, which thing is spoken of in the first too the Corinthians, in the place by me before alleged. Thus ye see that the thing which we have too do continually, is too show that God hath been so kind unto us, as too be at one with us in the person of his son, yea and too receive us too be himself, that we might washed and scoured from all our filthiness, and be accepted for righteous before him. 
Math. ●. c. 16.  Lo how wretched souls are unbound, lo how poor captives are let out of prison, Lo how they that erst were plunged in darkness of death, are brought out again too the light of life. But on the other side, we have also commission too withhold sins, by threatening the despisers of God's word with God's horrible wrath, (and by telling them) that when they have shaken their ears, and think themselves too be scaped, the doctrine that they have heard, must be as ropes and fetters too bind them withal. According whereunto S. 
2. ●or. 10. b. 6.  Paul sayeth expressly in another place, that we have vengeance ready for all such as ●et themselves against our doctrine. Yea though they be the highest in the world, yet if they set up their bristles against God, and de●pyze him, they shall not scape the damnation that is threatened them, at leastwise when the faithful have once performed their obedience. And in deed when an enemy summoneth a people, there is trembling for fear, lest they shall find no mercy, if reasonable conditions should be refused: and what then shallbe done, when God cometh, not only too will us too yield ourselves unto him, but also too offer himself too us, and will have us too possess him and all his goods in the person of jesus Christ? What shall become of us, if we refuse such grace, when he useth such kindness towards us? Must not horrible damnation light upon so villainous pride and scornfulness, when men vouchsafe not too receive him, even him which not only procureth their salvation, but also created them, and by whom they be maintained? Then let us learn too mark well this doctrine wherein peace is spoken of, too the end we provoke not God any more, ne turn our bread into bane, and our meat into mortal poison: but that we may be quickened truly by the grace which God offereth us daily.  
And for that cause Saint Paul concludeth, that they which are so touched with God's spirit, to obey the Gospel simply and substantially, are no more strangers, but rather fellowcit●zens with the saints, and God's household folk. And this tendeth still too the end that I have noted afore: that is too wit, that God's name should be glorified as it deserveth, and that we should not step lightly to him as we be wont too do. For we think too discharge ourselves with one word, by saying that jesus Christ is our redeemer. But let us always call to remembrance what we have been, and in what taking we were, till jesus Christ drew us out of the dungeons of death. For the word strangers, importeth that which we have seen heretofore: namely that before the Gospel was preached, the gentiles were without hope of salvation, cut of from God's favour, without promises, without God in the world: insomuch that although they lived here, although they were fed and sustained by the good things that God gave them, although they enjoyed the light of the sun: yet nevertheless they were without God. And at the same point are all unbelievers. So then, S. Paul's rehercing what our redemption was when jesus Christ came too found us, & reached us his hand to guide us too God his father, is too the end that we should learn to● yield him the whole praise of our salvation. hereupon he sayeth, that we be citizens of heaven, companions with the Angels of Paradise, and fellows with the holy kings and Prophets. When there is any talk of the Prophets and Apostles, or of any of the saints and Martyrs, we have them in admiration, and good reason we should so: but in the mean while we regard not wherefore the holy Ghost setteth them before us. The Papists make Idols of them, and (too their seeming) they have honoured S. Paul and S. Peter well, when they have decked them with God's feathers. But contrariwise it is said here, that when God setteth forth the grace that he gave unto them, it is too the end that we should bethink us of the benefit that he bestoweth upon us, in that he mustereth us in their band. According whereunto the Apostle in the 
Hebr. 12. a. 1.  xii to the Hebrews, saith, that they might to be unto us as a great & thick cloud of witnesses, that we might follow their example the more cheerfully, and walk on in the way that they show us. Again, when God hath made us too perceive the inestimable good which he doth us, in matching us with the Prophets, Apostles, Martyrs, and all the faithful, let us go yet further, (and consider) that he hath made us fellowcitizens with the Angels of heaven. A man would take great labour for a citizenship, Freedenizonship, or Burgesship of this world, and yet notwithstanding they be but incomes of this life: And what is this life of ours? A flightful shadow which fleeteth away out of hand. Behold, God calleth us, not only to sojourn in his Church as strangers, but also too assure us that he admitteth and accepteth us for his children, so as we may with true trust, and as it were with one mouth boldly call upon him as our father, and keep one tune and melody with all the Saints. That therefore is the thing which we have to remember upon this strain: which order the Apostle useth also in the end of the Epistle too the Hebrews, 
Hebr. 12. c. 18.  saying, that we be no more under the law, which could do nothing but fray us, because there was nothing too be heard there, but thunderings, and lyghteninges, which were terrible signs of God's anger. But we (sayeth he) are come too mount Zion, where we hear the sweet voice of God our father, who matcheth us with his holy spirits, with his Angels, and with the souls of his faithful ones, so as we be now of their crew, and may speak unto God as it were all with one mouth, because we have one common head. This is in effect, the thing that we must bear in mind. And although we enjoy it not as yet: yet notwithstanding we be sure, that by the means of faith we may walk through this present life as strangers too the world, and that God will not fail too avow us for his children and heirs: and that although we be yet wrapped here in many vices and imperfections, yet notwithstanding, all the Saints of Paradyse do acknowledge us for their brethren, and embrace us for our Lord jesus Christ's sake.  
Now let us cast ourselves down before the Majesty of our good God, with acknowledgement of our faults, praying him too make us so to feel them, as we may mislike them more & more, & on the other side set our whole mind too the considering of the infinite grace which he extendeth towards us, in calling us unto him, too the intent we may not be so spiteful, nor yet so witless and blind, as not to harken when he speaketh, but rather that we may obediently through faith yield unto the doctrine which he setteth forth unto us, wherein lieth all our welfare and salvation: and that the same may pluck us back from all the lewd lusts of the world, and from all the froward affections that thrust us aside, & turn us away from him, so as we may grow more and more in his fear and love, too be fashioned like his image, until we be come too his heavenly glory, whereunto he calleth us. That it may please him too grant this grace, not only to us, but also too all people. etc.   

The xu Sermon, which is the seventh upon the second Chapter.  
19 Then are you no more strangers and foreigners, but fellow citizens with the Saints, and the household folk of God▪  
20 Builded upon the foundation of the Apostles and Prophets whereof jesus Christ himself is the head corner stone.  
21 In whom the whole building being knit together, groweth into a holy Temple too the Lord:  
22 In whom you also are builded together, for a dwelling place of God, in spirit.  
We have seen here already, how the holy Ghost by the mouth of S. Paul, setteth us out a looking glass wherein too behold the infinite goodness of our God, in pulling us back from the d●●●eons of death, to make us his children and heirs of the heavenly life. For this cause it is say●▪ that when we be received into the Ch●rch, it is all one as if we were made Citizens, not of some earthly City, but even of heaven, too be companions 〈◊〉 all the 〈◊〉 and faithful servants of God, yea and with all the Angels of Paradise. And because the Church is called not only God's City, but also his house: therefore Paul addeth, that we be his household folk, thereby too enhance the grace and favour that God hath uttered towards us. For, 〈◊〉 gathered into God's house, and too have him near unto us, and too have familiar access continually unto him, is much more for us than if we were but generally of some City of his. We see then, that because men do never sufficiently esteem the spiritual good that we receive by our Lord jesus Christ: S. Paul meant to show here, how it is good reason that we should make more account of the adoption whereby God hath so gathered us together by means of our Lord jesus Christ, that we may now be familiarly conversant with him by hope: than by all the whole world.  
And he addeth another similitude, which is, that we be builded to be the temple of God. Sometimes the holy Scripture saith, that every faithful man is the Temple of God, because he dwelleth in us by his holy spirit. But when it is spoken universally of the whole Church, then are we as lively stones, and the building is so bound and clozed together, that every of us serveth too the perfectting thereof. Then is not the one contrary too the other. For every faithful body alone is the Temple of God, because he aught too be given too all holiness, by the working of the holy Ghost, and (as I said afore) God abideth in us. Howbeit for as much as we aught not too be separated asunder, but rather to be knit together in unity by the bond of faith▪ it agreeth very well also, that we should be named stones, and that like as a building is made of many stones, whereof there is none but it serveth too some purpose: so we should suffer ourselves too be joined too our Lord jesus Christ by belief of the Gospel, that God may devil in us, and be there purely worshipped, and we be fully assured, that whensoever we call upon him, we shall always find him at hand too hear us, and that when we be gathered together in his name, we shall evermore have him among us. That is the thing which S. Paul treateth of here, when he sayeth, that they which had been heathen men, and cut of from all hope of salvation, were builded up by the Gospel to be made a Temple for God.  
Now we see better than afore, how God will take us for his household: that is too wit, if we be taught purely by the doctrine of the Gospel, that God avoweth us for his Temples, that he is contented too be worshipped of us, and that he taketh our servis in good worth. Therefore until such time as we have the doctrine of the Gospel too give us entrance too that excellent benefit which is utterly unestimable, we cannot be called nother Citizens of heaven, nor children of God, nor belongers too his household. And it is added, as well too make us perceive what reverence the Gospel deserveth, as also too show us that we need not to make far journeys too seek it. For God offereth us the prerogative of entering into his house, the door is set open for us, at lest wise if we receive the promises that he maketh. We need not too go about heaven nor earth: God telleth us and assureth us, that he hath adopted us, too the intent we should lean all wholly unto him. And so ye see how we may be familiar with him, and he be joined unto us.  
But therewithal he showeth also where we should seek for his word. For faithless men are so spiteful, that they seek all manner of krinks too shifted themselves from God. And surely we see, that many make as though they were willing too serve God, so it might be apparent to them, that it is he which speaketh: but therewithal they doubt whether the Law came of him or not, and whether the Gospel be his truth or no. Lo how men would shake of God's yoke too the uttermost of their power, by their shrinking aside, and by their starting holes and shifting. They make protestation with full mouth, that their intent is too humble themselves under him: and yet they know not, nother can they discern which is his word. And why is that? Even because of their malice and unthankfulness. S. Paul therefore too bar all such trifling excuses, telleth us that inasmuch as God hath spoken by Moses and his Prophets, and finally by his Apostles, we aught too assure ourselves, that all that ever is couteyved in the Law, and in the Gospel, is the truth itself, and that we aught not be afraid too be be guyled or deceived. We shall hear many Replies, for every man imagineth whatsoever cometh in his fancy. But God authorised his word sufficiently, when he published his Law. Again, he gave sufficient authority too his Prophets: and finally his Gospel was ratified and sealed with miracles enough. Therefore it is not for us too say, we know not whether it be God's word or no: For it is in our mouth, it is near at hand to us, insomuch that God hath vouchsafed to feed us like little babes with it, by sending us mortal men to speak it too us face to face. So then let us learn first of all, not to sor● in the air, when the receiving of God's word cometh in question. Let us be contented that he hath given us sufficient record of his will by his Prophets and Apostles (and so shall we yield him obedience) though it hath pleased him too use such instruments of his holy spirit: for our faith cannot be without humility, and God taketh a trial thereof, in making mortal men too be the means whereby he communicateth himself unto us. Take it therefore for a principal, that it must not grieve us though God appear not in visible shape, or though he sand us not his Angels from heaven. For it aught too suffice us, that we know that the Prophets and Apostles are sufficient witnesses, chosen and ordained too bring us the message of salvation. And by the way Saint Paul showeth, that there is very good agreement between the Law, the Prophets, and the Gospel. In deed we have seen heretofore, that the use of the ceremonies is at an end: but yet for all that, the substance of them continueth still. And when God caused the Gospel too be preached openly too the world, it was not for that he was unconstant, nor for that he intended too teach men after a new and strange fashion, wherewith the Law was nothing acquainted: for the Law and the prophets bore witness continually too our Lord jesus Christ. And thereby also are we put in mind, too further ourselves by all the things that are contained in Moses and in the rest of the Prophets. For now adays there are some fantastical folk, which think that for all doctrine, we aught too have no more but the new Testament, and that all the rest is superfluous. It is true indeed, 
Coloss. 2. a. 3.  that all perfection of wisdom is thoroughly contained in the Gospel: but yet doth it not therefore follow, that we aught not too be edified by the Law and the Prophets: for we see that the Apostles themselves confirmed their doctrine by their testimonies. And here when S. Paul sayeth, that we must be builded upon their foundation, he showeth sufficiently, that whatsoever things our Lord betook unto them in old time, is profitable for us at this day, and we must practise it, and put it in ure. Likewise S. 
1. Pet. 1. b. 12.  Peter sayeth, that they served not only for their own time, but also for ours. True it is, that they gave some taste of our Lord jesus Christ, and of the good things that are imparted to us by his means: but yet it is we that are come too the fullness of the time▪ as sayeth S. 
Gala. 4. a. 4.  Paul in another place. And the same is also a verifying of S. Peter's saying, that is too wit, that the doctrine of the Prophets pointeth at us, and we have more full fruition and greater fruit of it, than they that heard it spoken. For we have so great a light in jesus Christ, that the things which were then dark, are now manifestly open and known unto us. So then, let us study the Law and the Prophets, knowing well that they lead us to our Lord jesus Christ. For he is the mark that is set before us, and whereat we level at this day, 
Rom. 10. a. 4.  accordingly as it is said, that jesus Christ is the end of the Law, and also the pattern that Moses saw on the mountain. It is said, that the Law and the Prophets bear witness of him, 
john. 5. g. 45.  and even our Lord jesus Christ himself upbraideth the jews, (telling them) that forasmuch as they boasted of the Law, they were so much the more blame worthy and less too be excuzed afore God, and their offence was so much the more heinous and unreasonable, because they rejected him, to whom the Law sendeth us, and too whom the Law would hold us back.  
So then, hereupon we have too gather, that too profit well in the holy scripture, we must always resort to our Lord jesus Christ, and cast our eyes upon him, without turning away thence at any time. Ye shall see a number of folk that Martyr themselves exceedingly in reading the holy scriptures, they do nothing else but turn over the leaves of it: and yet at the end of half a score years, they are as well seen in it, as if they had never read line of it. And why? Because they do but rove up & down, & a●e not at any certain end, yea and even in worldly learning, ye shall see a great sort that take pain enough, and yet all is to no purpose, because they keep nother order nor measure, nor do aught else then make a raking together on all sides. By means whereof they be ever new too seek, and can never bring any thing too perfection, and although they have gathered together a number of sentences of all sorts, yet is there no hold at all in them. Even so is it with them that labour in reading the holy scripture, and know not which is the point that they aught to rest upon: 
Coloss. 2. a. 3.  namely how it is our Lord jesus Christ. For like as it is said that all our perfection is in the Gospel: so on the other side it is said, that our Lord jesus Christ is given us too be the wisdom of God his father, 
●. Cor. 1. ●. 24.  as saith S. Paul in the first too the Corinthians. And like as it is said of the Law, 
john. 14. 〈…〉.  This is the way, walk ye therein: so also it is said of our Lord jesus Christ, that he is the true way. Again, as it is said, 
〈…〉  Lord, thy word is a Lantern too guide my steps by: so our Lord jesus Christ sayeth, 
john. 8. b. 12.  I am the light of the world, he that walketh in me, cannot go amiss. We see then that all that ever is treated of in the holy scripture, is now verified of our Lord jesus Christ, to show us how that he is the only thing that we have too take hold of. 
2. Cor. 4. a. 4.  And in very deed, it is not for naught that he is called the lively image of God his father. 
Coloss. ●. b. 15.  For although there be nothing but light in God: yet shall we never be able too come too that light, till our Lord jesus Christ come down too lift us up thither, 
1. Tim. 6. d. 16.  and give us entrance into the place that was shut fast against us afore. Ye see then that the thing which we have too gather upon those words of S. Paul, is, that the Prophets & Apostles were chosen and ordained to bring us to God, by means of our Lord jesus Christ: who is his very image, and therefore that the only thing whereon we must settle all our senses and minds, is too be edified in the holy scripture.  
And on the contrary part alos, let us conclude, that all such as give themselves too vain curiosities, and will needs be wiser than God gives them leave too be, must abide still in confusion, and in steed of going forward, go more and more backward, whereof we see many examples, as I said afore, and it standeth us in hand too profit ourselves by them. For what is the cause of all the corruptions in the world? what is the cause of the great number of errors, of the great abundance of ungodliness, & of the great store of superstitions which reign every where, but for that men are ticklish in their own foolish lusts and fleshly likings, and can never be contented with the simpleness of jesus Christ, as it is set down in the Gospel? So much the more therefore aught we too bear well in mind the thing that is told us here: which is, that we must always set our Lord jesus Christ before our eyes, and in our sight, if we purpose too have an infallible resting stock in the holy scripture, and too further ourselves in it. And herewithal we see also, that we need not too seek here and there for God's word: for we be sent too the Prophets and the Apostles, as if it were told us, that they be our 〈◊〉 within the which we must keep us, and that our faith hath no leave too start out on the one side or on the other, but must be held bridled under the obedience of God's word, as it is contained in the holy scripture.  
Now had this text been well understood, surely the wretched world should not be in such disorder, as we see it is. For what is the cause th●● men have devised so many ways of salvation, but for that they have not known the power of our Lord jesus Christ, as it is showed us here? And in good sooth let a man look upon all the inventions of the Papists, and he shall find that there is no end of their superstitiousness: and yet in the mean while they have as good as forgotten jesus Christ, or rather buried him in such sort, as they have had no regard of him. And was it not a corrupting and falsifying of God's truth, when men knew not whereunto it tended, nor too what end it was given, namely how it was given too keep us wholly too our Lord jesus Christ, 
Math. 11. d. 29.  that we might cleave to him, and find rest too our souls, as he himself sayeth? Again, on the other side, whereupon do the Papists ground themselves at this day? Even upon their Counsels, upon their decrees, upon the things that men have invented of their own brain: and yet they would needs bear us on hand, that all perfection is too be had there. For as for the things that jesus Christ and his Apostles have taught, they be but entrances, say they: yea and they be not ashamed too say, that those things are but as an Apsie, and that jesus Christ forbore too speak of the things that were more high and excellent, so as the holy scripture is but as a Catechism for little children, and that too attain too the age of perfection, we must have holy Counsels, wherein God revealeth the mystiries that were unknown afore. Now seeing that the devil hath so utterly bewitched and blinded them, that they have laboured too thrust God's word under foot, too the end we should stray and wander here and there without any good direction: we have so much the more cause too bear in mind the thing that S. Paul telleth us here, which is, that we must mislike whatsoever is added too the holy scripture, assuring ourselves that God hath given such charge too his Prophets and Apostles, as he forgot not any thing that was profitable or expedient for our salvation: and that if we desire too profit in his school, we must not puttoo any morsels or coluppes of our own, nor fall too borrowing of things here and there, that are contrary too that pure doctrine, but must utterly mislike all such dealing, yea and abhor all manner of patching, as leaven that soureth, and marreth the whole batch of dough, because God condemneth whatsoever men take upon them too add unto the Law and the Gospel, from the which we must not in any wise turn away: for it is not without cause said: 
john. 14. a. 5. &. 8. c. 12.  This is the way, walk in it. And whereas jesus Christ sayeth, he is the way, and the light of the world: it is too the end that we should abide in him, without swerving aside in any wise, either too the right hand or too the left. Another thing which we have further too consider upon this text, where God's doctrine is spoken of, and the Prophets and Apostles are named the Messengers of it, is this: that we knowing what their office is, should not consent too be taught by such as God never made privy of his will, and whom he disavoweth, when they go about too add any one ●illable too the things which he will have too be noted and held without gainsaying. True it is, that the Church cannot endure without the daily preaching of the doctrine of the Prophets and Apostles in it: 
1. Cor. 3. b. 10.  and that all they which are ordained too teach, are called Masons, Carpenters (and builders) of God's house. Therefore in that they be builders of the Church, they be all one with the Prophets and Apostles. Yet notwithstanding, it followeth not therefore that they may take what they list of the Law, or take liberty too preach their own inventions: but they must draw (their matter) out of the pure fountain that is offered us in the holy Scripture, that we may be held continually too the simplicity of the Law and the Gospel, and not be attainted with any wandering opinions in stead of the obedience of faith, which contenteth itself with the mean that God hath set. Again, whereas S. 
1. Pet. ●. a. 6.  Paul sayeth, that jesus Christ is the foundation and the head corner stone: it is not meant, that it is lawful too mingle any thing with jesus Christ, as though he should but make some one piece of the building, and the rest be supplied by others: but it serves too show that we must be builded upon him, according as Saint Paul exhorteth us in the third Chapter of the first Epistle too the Corinthians, where he sayeth, that no man can lay any other foundation, than that which is laid already, that is too wit, than jesus Christ. Hereby S. Paul doth us too understand, that men cannot set forth any thing whereon too ground and settle their salvation: there is (saith he) none other foundation but jesus Christ. Again, we know his dominion extendeth every where: and therefore all of us from the most too the lest must yield unto him, and not forsake the great number of benefits which he offereth us, and which we possess by his means.  
But yet shall we never understand how jesus Christ is our only foundation, 
1. Cor. ●. c. 24.  except we know too what end he was sent, according too the forealleged text, where S. Paul sayeth, that he was given us too be our wisdom. And not only that, but also he addeth further, that he was given us too be our righteousness, redemption, and holiness. As if he should say, that jesus Christ is our wisdom, whereunto we mu●t wholly hold ourselves, because we may there see, that he is the wellspring of all welfare, & hath in him whatsoever is requisite to our salvation. Then if we once know to what end jesus Christ was given, and the infinite benefits whereof he will make us partakers: we will forsake all other food: that is to say, all that ever man setteth afore us, shallbe to us but as vanity, yea and even as dung and filth, because we shallbe fully satisfied with our Lord jesus Christ. Now then, that we may conceive how he is the foundation of the Church, and that we aught too be settled upon him: let us mark that it is because God hath revealed himself fully unto us by his only son, and put all things into his hand which are requisite too our salvation, or worthy to be desired, to the end that we might draw of his fullness, as is said of him in the first Chapter of S. john. And this in effect is the manner how we aught too put this text in ure, where it is said, that our Lord jesus Christ is in such wise the chief stone, that he beareth up all the whole (building) in the corner: and we know that the greatest weight of a building lieth upon the corner.  
But by the way, let us mark also, that S. Paul meant not too set Christ alone in a row by himself, and to couch other stones with him, that should have mastership and authority as well as he: but simply too show, that there is no more diversity between the Law and the Gospel, as touching the substance of them, but that our Lord jesus Christ is the end of all, and that we be so joined and knit together by his means, that all of us are made the Temple of God, and belong by unity of faith too the spiritual building, wherein God intendeth too devil. Yet notwithstanding, if our faith rest not wholly upon our Lord jesus Christ, it is certain, that we cannot be builded upon this foundation. For whereas the Papists invent patrons and Advocates too get them favour at God's hand, and heap up a number of means too merit withal: it is all one as if they made themselves strangers too jesus Christ. Now whosoever turneth away from him, and it be but a finger breadth, must needs fall into destruction. for▪ it is the property of a foundation too bear up the whole building. Now if the buildig be too wide, and overhang it, it must needs fall down. Even so goeth it with us. If we be not builded upon jesus Christ, so as our faith be lined and leveled unto him, and we stick too him without adding of one thing or other: he must needs disavow us for any of his, and cast us quite away. And in good faith, the Papists & their like do well be wray their great unthankfulness, by their wandering here and there, and by their adding of new means at their own pleasure. This wrong and outrage which they do too our Lord jesus Christ, deserve well that we should tumble them down and cut them quite off from God's Church. Therefore if we mind too enjoy the benefit that S. Paul setteth forth to us here, let us beware that our faith be so framed too the Law and the Gospel, as too reject whatsoever things man shall have invented, assuring ourselves that it is the next way too draw us too destruction, and that we cannot be grounded upon jesus Christ too stand fast upon him for ever, unless we addmit all the things that are spoken and witnessed of him in the Law and the Gospel, without making of it Lawful for men too add any thing at all too it. Ye see then in effect, that the thing which we be warned of in these words of S. Paul, is, that we belong not too our Lord jesus Christ, ne can be of God's Church, except it be by following the pure doctrine of the Law and the Gospel, and by forsaking (as ye would say) all the filth and abomination that men have devised by their own dreams and dotages, how fair colour of wisdom soever they bear. For they will find store enough of fine pedlery, too make folk believe that their adding of so many gewgaws, is not without cause. But howsoever they far, if we covet too be joined and united too jesus Christ, we must so abide in him, as too make none accounted of any other thing.  
And therewithal we see also, that too be taken for God's children, we must give our winds too true concord. For S. Paul setteth down both twain of them here: and in very deed, they be things inseparable, that Christians being taught God's word purely, should with one heart and one mind receive the things that are so set forth unto them, and have brotherly concord among them, too speak as it were with one mouth, and too make one pure and simple confession. Then like as hitherto we have seen that we must be builded upon God's pure word alone: so it is showed us here, that we must not every of us be bend too his own opinion, but frame ourselves too the unity of faith, accordingly as S. Paul speaketh thereof in the third too the Philippians, saying▪ if ye intent too be perfect, ame ye all at one mark, and be ye knit truly together in one. For we know how ambition tickleth us continually, and every man would fain have somewhat by himself, too set out his own estimation withal. For the very cause whereof came all the heresies that ever were, is this pride so deeply rooted in men's hearts, that whereas all of us aught too be learners, every of us will needs be teachers. And in very deed he that is to teach other folks, must not set forth any thing of his own, but purely impart unto them the things that he hath learned of our Lord jesus Christ. And so because men are so froward, that they covet always too know more than is lawful for them: therefore they misbehave themselves, and every man would keep a school, too make a show of himself. But it is said (here) that in stead of this dealing, we must be knit together, that we may speak all as it were with one mouth, and confess that we have but one God, and one Father, by showing ourselves too have no more masters, but only jesus Christ. Nevertheless, it is true that such a concord would not be enough: but I have told you already, at what end we must begin: that is too wit, at the pure instruction which we receive of the Prophets and Apostles. The Papists brag too too much of their agreement: and so may they do full well, for the devil possesseth them in such wise, that they be wholly sotted in it. In deed there is jangling & jarring enough among them, & they snatch one at another like Curdogs, when they be in their own Synagogues: but yet they stick together like Burrs, in the maintenance of all ungodliness. We see their devilish madness & wilful stubbornness when they reason for the maintenance of their own lies against gods truth. But S. Paul showeth us after what manner we aught to agreed▪ namely not in dreams & dotages, nor in the things that men have put forth of their own store: but in the doctrine of the Prophets & Apostles. Now seeing that the Papists have banished the holy scripture, & although they make countenance to receive it, do nevertheless deface it, yea & utterly falsify & corrupt it by their own inventions: thereby we see they be far of from their reckoning, in that they vaunt themselves with open mouth to be God's Church: for seeing they have not the doctrine of the Prophets and Apostles, they have no mark 〈◊〉 the church at al. Although men were ready to receive all things that are in the holy scripture, even without geinsaying: yet if they fall to mingling of their own fancies therewithal: Christianity is thereby already corrupted & confounded. Now, they not only entangle God's truth with their own inventions: but also utterly overthrow all: in somuch that God's service is utterly corrupted by them, poor souls are harried to & fro, & our Lord jesus Christ is rob, so as they make but a fantastical conceit of him, & attribute his offices to this man & that man, as it were the dealing of some pray or booty. Forasmuch then as we see the papists so malapertly & madly turn God's word upside down after that fashion: we may well conclude, that although they boast themselves never so much to be the Church, yet God disavoweth them, yea & utterly abhorreth them: & that if a man get him not out of that den of thieves, it is impossible for him to be joined to our Lord jesus Christ. Thus ye see that the thing which we have to bear in mind, is, that to be joined to God by means of his only son, & to be companions with the Angels of heaven, & brethren of the patriarchs, holy kings, and Prophets, we must be banished out of the Hellish Synagogues that are in the popedom, where it is apparent that Antichrist reigneth, and that jesus Christ is utterly dispossessed of his right and sovereignty. And verily we see their cursed presumption, in that they have been so bold as too say that the See of Rome is the foundation of the Church. For they abuse these words of our Lord jesus Christ in the sixteenth Chapter of S. Matthew: Thou art Peter, and upon this Stone will I build my Church. 
Math. 16. c. 18.  Now seeing that jesus Christ sayeth, that Peter shall be builded upon himself (that is too say, upon jesus Christ:) he meaneth not too resign his office either to him or too any other body: but thereby it appeareth, that among the Papists there hath not been any reverence of the holy scripture, nor any desire too be taught, but that all was one too them, so they might set up a tyranny too oppress the kingdom of our Lord jesus Christ, and too make clean riddance of it, if it were possible, and that they have made no conscience of manifest blasphemy, insomuch that even little children aught too have spit in their faces, considering the gross beastliness that is, and hath been among them. And herein also it is too be seen, how the devil hath reigned in full darkness, that God's word was buried, yea and utterly defaced, and the wretched world quite and clean be●eft of it for a time, notwithstanding that it was their ordinary food. So then, let us abhor all those blasphemies, assuring ourselves that we cannot be grounded in but our Lord jesus Christ, and that when we be once faithfully instructed in him, we need not too borrow elsewhere, because he hath brought us whatsoever is requisite for our salvation. And it is not meet that we should do him so great dishonour, as too seek any supply one where or other: but that we should hold our selves all wholly unto him. That therefore is the meaning of the things that S. Paul speaketh here.  
thereupon he addeth, that it behoveth us all too be builded, and too grow into a spiritual building, even too God, and in the spirit. First, whereas he sayeth, that we must be builded: it is to stir us up so much the better to grow daily more and more in faith. He useth also the word Grow: and he meaneth in effect two things. The one is, that we must not think ourselves too be so perfect as need were that we should be, as some fantastical heads d●o, whom ye shall see so puffed up with overweening, that they imagine themselves too be wise enough, and disdain too look upon God's word, or too give ear unto it to be taught by it. But woe worth such pride: for we cannot be disciples of our Lord jesus Christ, but by knowing that it behoveth us too be grounded in him, and too profit in him all the time of our life. 
〈…〉  For God's word is of such height, breadth, and length, that if a man should forbear eating, drinking, and sleeping, and buzie himself all wholly about that: yet should he never know all. So then we aught too travel in it all our life long, knowing that God intendeth as now but only to set us in the way, and that we must go forward by little and little, and be hi●d continually in humbleness and modesty.  
Again, S. Paul showeth us, that too be settled in our Lord jesus Christ, and too be furthered in all the good things that are given us by him: we must have his word, that we may be builded vpp●● it, and grow upon it more and more: and that too bring the same too pass, we must be teachable: and from day ●oo day labour too seek new help there too strengthen our faith withal, which shall never be perfect in this world, as we find sufficiently by experience. Thus ye see what S. Paul meant by that▪ which he sayeth here, concerning our growing and going forward in the said building, howbeit unto the Lord, sayeth he: showing thereby that too have a goodly show, is not all (that is required at our hands) but that the chief point is, that God like well of us, and that we be wholly given unto him, so as he have place and room in us, and dwell in us as in his Temple. For the Papists will make a far greater show than we on the 〈◊〉 side: they have great multitudes, wherewith they be puffed up 〈◊〉 the uttermost. A●d thereupon they despise us, because we be but a handful of men (in comparison of them.) What, (say they) doth not Christendom extend through all Europe, Greece, and Africa? And yet see how these rascals that have nother authority nor credit, nor any thing else in them, will needs be counted the Church. Ye see then that the Papists shake us of with devilish pride & malapertness, because they have on their side great pomp, and all manner of riches, insomuch that if a man go into their temples, he is ravished at them, as if he were in an earthly paradise. But all is not gold that glistereth. And although their pomp be able too blear the eyes of poor ignorant souls, whom we see too be carried away in deed with such things: Yet are they all no better but abomination before God. And so S. Paul showeth us that we must not spite the Papists, though they be very many in number, and greatly multiplied: for they be but a head without a body, or rather but a bombasted and counterfeit body. Too be short, that which the Papists term their Church, is a very monster. For it hath no head, because jesus Christ hath not pre-eminence over it, not nor any part or portion in it. Too the end therefore that we might know how we should grow: it is said unto us, that we must grow unto the Lord, and in Spirit, saith S. Paul. Hear he draweth us back from all worldly superstitions, doing us too understand, that they be but pelting trash, yea and very dung before God, who abhorreth them.  
Therefore we must grow in spirit. And verily we see that the shadows of the Law ●●●assed immediately as soon as we had the accomplishment and substance of the body, that is too wit, our Lord jesus Christ. And now that he is come, we must not gaze any longer upon those figures. Sigh it is so, we aught much rather too give o●er the things that men bring in. How high and excellent so ever they be, let us cast them from us, as filthiness, & hold ourselves content with this, that our Lord jesus Christ will have us to build in him after a spiritual manner. And so ye see how his doctrine aught too be sweet and amiable to us, yea and too ravish us all wholly in love with it, so as we may give up the world with a free heart, and give ourselves too our Lord jesus Christ. But on the other side also let us beware, that the judgement which he threateneth unto such as cast aside this stone, light not upon our heads, according too this saying, Behold, 
1. Pet. ●. a. 6.  I lay a precious stone in Zion. Seeing then that jesus Christ is given us too be our foundation, we have there a precious stone, whereupon if we be builded, we may be sure of our salvation. And we need not be afraid that he is not strong enough too uphold us, so as he will never fail us. But if we fall to justling against that stone, it is certain that we shall not be able too stand against it, but we shall sink down underneath it, and in the end it shall brooze us, and beat us all too pieces. Therefore let us take heed that our Lord jesus Christ turn not into a stone too stumple at, after the manner of the world which now adays maliceth him, insomuch that every man sets up his bristles proudly and rebelliously, too come rushing against him: but let us bethink ourselves well, and be meekly disposed too yield our service too him, that he may maintain us unto the end.  
And although we see jesus Christ too be rejected of the world, and it may seem strange unto us that men should fight so against him, and that he should be as a white to shoot at: yet let us not cease too take him still for a precious stone, as Saint Peter counseleth us in the second Chapter of his first Epistle. 
Luke. 2. ●. 34.  Ye see then that when we hear these promises which Saint Paul telleth us of, we aught on the one side too be drawn too our Lord jesus Christ, too give ourselves wholly unto him, and too forge● all the things that seem most excellent in the world: and on the other side too beware that our unthankfulness be not punished for disdaining too receive him as a precious stone, sith that God telleth us that all our welfare lieth in this, that is too wit, that we be his Temple, and that he be called upon at our hands. Therefore let us profit ourselves by so great and inestimable a benefit, and let us still grow and increase therein more and more, until we come too the heavenly heritage, where we shall have full fruition of all the good things which he maketh us ●oo feel as yet but by faith.  
And now let us fall down before the Majesty of our good God, with acknowledgement of our sins, praying him too vouchsafe too wy●e out the remembrance of them, so as they may not come too account before him: and that therewithal he so correct us, as we may cleave fully unto him, and he so bear with our infirmities, as we may not cease too resort unto him freely at all times, though we be not worthy of it. And so let us all say, Almighty God heavenly fafather▪ etc.   

The xvi Sermon, which is the first upon the third Chapter.  
1. For this cause, I Paul being the prisoner of jesus Christ, am an Ambassador for you Genty●es.  
2. Surely you have heard the dealing forth of God's grace, which was committed to me on your behalf.  
3. How that by Revelation he hath given me knowledge of the mystery, (as I have written unto you briefly heretofore.  
4. By the reading whereof you may understand the knowledge which I have in the mystery of Christ,)  
5. Which was not known too the children of men in times past, as it is now discovered too his holy Apostles and Prophets by the spirit.  
6. That is too wit, That the gentiles are fellowheires, and of one self-same body, and partakers together of his promise in jesus Christ by the Gospel.  
ALthough every of us confess that the doctrine of the Gospel brings always trubble and persecution, because the world hateth it, and yet for all that, that we aught not too be dismayed nor shrink away: yet notwithstanding it is so hard too put the thing in ure which we confess, that there is almost none of us all which is not vexed, and in manner shaken down, when God's enemies offer any unquietness, or when we see the silly faithful sor● cruelly used at their hands. Nevertheless it aught too serve for a strengthening of our faith, when we see men which are frail of their own nature, not afraid too hazard their lives in bearing record of God's truth. Seeing then that the power of God's spirit appeareth most manifestly, if we were not to 〈◊〉 blinded with unthankfulness, it aught too assure us so much the more. But forasmuch as we advantage ourselves very evil by it: we have need too be encouraged, as S. Paul also doth in this text. When we see the devil stir up his underlings too execute all tyranny against God's children: let it not shake our faith. And specially if the faithful endure patiently all that can be, for the maynteynance of God's truth which they know, and that they do also hold out too the end. Without swerving: that (as I said) aught not too be lost. And for the same cause doth S. Paul in other places say, 
Colos. 1. d. 24.  he suffereth for the welfare of the Church. Not that he could purchase them forgiveness of sins, or any grace by his death: 
Rom. 1. b. 16.  but because the Gospel is Gods mighty power too the welfare of all that believe, and the further that we go forward in it, the nearer it maketh us too come unto God, and unto everlasting life. S. Paul then suffered for the example of those whom he had taught afore with his own mouth. For (thereby) they knew that his speaking too them had been in good earnest, seeing he spared not his own blood and his life, too seal and confirm the doctrine that he had brought them. As much is done in this text.  
For he saith, he was an Ambassador for the gentiles, yea even though he were the prisoner of jesus Christ. Surely these two things seem too be as contrary as fire and water. For could not jesus Christ honour them better whom he sendeth in his name, and which represent him, than too put them too all the shame and reproach of the world? 
●. Cor. 11. c. 23.  But S. Paul as well here as in other places, hath not sticked too glory in his imprisonment and bands. In deed he was kept in ward as an evil doer: b●t in the mean while he had record both before God and also before man, that he suffered wrongfully, for executing his office, and finally for serving God faithfully. Therefore let us not think it strange, that on the one side he calleth himself prisoner, and on the otherside the Ambassador or messenger of the Living God, even as representing his person and dignity. And it is not for naught that he addeth the name of jesus Christ. For imprizonment generally might have bred some evil opinion of him, because evil doers are punished with it by order of justis. But the case putteth a difference betewne evil doers, and the witnesses of God and of our Lord jesus Christ. That is the rause why S. Paul calleth not himself a prisoner simply and without exception, but also showeth the cause why: saying, that jesus Christ avoweth him, as though he were an hostage (or pledge) for him. So then, by this saying we be warned too re●eyue S. Paul's doctrine with the greater authority, seeing he hath ratified it so well. If he had but only executed his 〈◊〉 ●n in preaching, we aught too have made account of the obedience that he yielded unto God. But he also wrought miracles, he in●ured a number of troubles and encumbrances, and finally he suffered imprisonment and death. Now when we see that for all this he ceased not too go through steadfastly, and too overcome all the assaults that Satan and the wicked world were able too stir up against him: surely we have the greater confirmation of the doctrine, which serveth at this day too our use.  
And therefore when we be told of Saint Paul, and of the great number of encounters that he endured: let us not think it is more than needeth. For it is always a more certain ratifying of the doctrine, too the end we might understand how it is not of the doctrine of any mortal wight, but the doctrine of the living God, who also strengthened him with invincible constancy by his holy spirit. Now as this is well spoken of the persons of Saint Paul: so must it also be extended further. For God wissed and ordained, that the rest of the Apostles should suffer as well as he. And it is said of Saint Peter, 
●ohn. 1●. c. 18.  that when he was grown old, he should be girded after another fashion than he had been wont too be, so as he should be tied in strait bonds, and be led whither he would not, at leastwise as in respect of fleshly infirmity, though he had a spiritual disposition of mind to obey God. We see then in effect, how Gods servants suffered, not a two or three of them, but so as there might be as it were a great and thick cloud of them, as the Apostle sayeth in the twelfth too the Hebrews. Sigh it is so: let us make our hand of such helps. For it is certain, that God meant too sustain our feebleness, by adding such helps too his word (which aught too be of sufficient authority of itself,) too the intent it should no more be doubted of, nor called in question. Thus ye see how the thing that we have too bear in mind, is that the blood of the Apostles and Martyrs that hath been shed too confirm the doctrine of the Gospel, is as good as a hundred seals, yea as a whole million of seals, too warrant us all the things fully, which are contained in the Gospel. True it is, that our faith aught too be grounded upon the authority of the holy Ghost: and that although God had never a Martyr, too show that the truth of the Gospel is firm and certain: yet it aught too suffice us, that it is he which speaketh it. Again, we have seen heretofore, that the truth shall ever be doubted of, ●ill the holy Ghost have sealed it in our hearts. And for that cause is he called our earnestpennye, 
2. Cor. 1▪ d. 22.  because he insureth us of the heritage which we hope for, according too the promise which hath been purchased so dearly for us with the blood of our Lord jesus Christ.  
Now for the last step, we must come too the experience that we have in these days. For the blood of Martyrs is shed still at this day, & God could well let that the wicked should not run so upon the bridle against the faithful: he could well change all their mischeevousnesse and rebellion: and whereas they be ravening wolves, he could make them as sheep and Lambs: surely he could do so. But on the one side he ordaineth Satan too drive them and stir them up too such rage, and again he giveth them licence and leave too trubble the faithful. And why? Too the end that we should know what the power of his holy spirit is, when it pleaseth him too guide and govern us. For (as I have declared already) the weakness of men is such, that there needeth but the falling of a leaf from a tree too make them quake, & again we know that death is horrible of itself. Therefore we must conclude, that God uttereth a wonderful grace, when he strengtheneth his servants in such wise, as they be not dismayed with any threatenings, nor at the sight of fire, when the enemies and tyrants are not contented with single death, but add thereto the most tyrannical torments that can be devised. Now then when the Martyrs persever in such constancy, therein men perceive that God hath put to his hand. Wherefore when we hear that they be handled so cruelly for God's word, and that some, if they scape, are notwithstanding ready too die, and othersome knowing their death shall be precious in the eyes of the Lord, offer themselves in sacrifice with a cheerful courage: let us not suffer their blood too fall too the ground. (I say,) when we hear of all these things, let us beware we suffer not that thing too perish, which God hath ordained for our edifying, and for the better confirming of us in our faith. For although we aught too be (sufficiently) instructed by the preaching (alone) yet must it needs be a great strengthening to us, when God's word is not only preached, but also sealed after that fashion. Then is it not too be called in question, or too be disputed of, as an uncertain matter: but they to whom God hath granted the grace, and are led so far by his holy spirit, as too suffer for his truth: are faithful witnesses that their blood serveth too give a full sealing up too his word, too the intent that we should be the better resolved of it. Thus ye see what we have to gather upon this strain. And although the enemies of the Gospel make a triumphing, and spit fire, and keep a great coil too deface all that belongs too God: yet let not us cease too glorify God always, seeing that all the battles which are prepared by Satan's policy against the faithful, are turned of God into Crowns and Garlands, & he maketh them to overcome all things that seem to make to their undoing and destruction. The thing then which we have yet further too mark, is this in effect, that we must not be thrust out of the way when we see the wicked sort, and the despisers of God, and all worldings scorn our simplicity, at such time as our brethren suffer persecution: but must consider that the pryzons where they be kept, & the reproachful fires are of much more worthiness and excellency, than all the seats where those judges sit, that are as Satan's underlings or upholders, and as rank murderers: yea & more excellent than all seats of Kings and Princes, though they make never so much ado of their greatness.  
Now hereupon S. Paul addeth, you also have heard the dealing forth of God's grace which was committed to me, as I have written briefly unto you, according as he declared the mystery thereof unto me▪ and you may better understand the knowledge which I have of the mystery of jesus Christ. Here S. Paul intendeth too prove, that he was ordained an Apostle, not as one that had thrust in himself through rashness or folly, nor as one that had been advanced by favour of men, nor as one that had light into it by haphazard▪ but as put in by God's free goodness. And it is not here only that he striveth for the maintenance of his calling, that is too wit, to show that he was an Apostle sent and allowed of God: but he standeth upon that point in many other places. 
Gala 1. a. 1. &. Titus. 1. a. 3.  It is true, that he passed not for his own person: but the certeynty of the faithful depended thereupon. When we come too hear the Gospel, if we be not thoroughly persuaded that he is sent of God: surely we may well conceive some wandering opinion, but we shall never be sure, nor have any rest. This than must go first: Namely, that such as teach us be allowed, and that we know them too be employed of God to our salvation, and that they be instruments of his holy Ghost. For otherwise a man may say, what is he? for there is nothing in us by nature, but vanity and leazing. And on the other side, were a man never so well learned and sound, so as there were nothing in him but substantia●nesse and soundness, yet should he not be able too assure us of the forgiveness of our sins: it is too great and high a thing too warrant us atonement with God, and that he taketh us into his favour, whereas there had been nothing but deadly enmity before. If the Angels of heaven should say it with one mouth, they could not warrant it us, except they were authorised of God.  
So then let us mark well, that S. Paul's labouring so much too show that he thrust not in himself too be an Apostle, but that he was sent of God, and had that office at God's hand, and that in all his doings he attempted not any thing upon presumption, or through rashness, but according too our Lord jesus Christ's choozing of him, because it was his will too be served of him after that manner: is not causeless. That therefore is the ground that he goeth upon in this Text.  
Now he sayeth also, that the Ephesians aught too have known well the mystery or secret that had been revealed unto him, namely too the end they might have been sure that he was ordained and appointed too deal forth God's grace, and too preach everlasting salvation of their souls, too such as had erst been cut of and banished out of the kingdom of heaven. And here we have too mark first of all, that too hear and too understand the things that are preached to us concerning the Gospel, is not all that we have to do: but that we must mount up yet a little higher: that is too wit, that God would have us too be certified of his good will by the record of men. For were it a thing devised here beneath, it w●re too weak stuff. And therefore let us mark, that the preaching of the Gospel and our common meeting together too be taught, is not a policy or order of man's devising, nor a fancy, or invention of man, but an ordinance of God, and an abiding Law, where against it is not lawful for us too attempt any thing at all. Sigh i● is so, we aught too come so much the more soberly and advisedly thither as too God's school, and 〈◊〉 as too a man's school, too hear the preaching. True it is, that we ●ught too examine the doctrine, and that we must not receive all things indifferently that are preached, nor at lest wise be as bruce ●eastes in that behalf, after the manner of the Papists, who term it simplicit●e, to be without, any understanding at all: but yet must we bear such honour too God's name, that when the doctrine of the holy Scripture is set forth unto us▪ we 〈…〉 our selue & from the world, and forsake our own reason, too submit ourselves with true obedience and 〈◊〉, too the things which we know too have proceeded of God. When we come thither with such mind so prepared, surely God will never suffer us too be received, but he will so guide us by his holy Ghost, as we shallbe certified that our faith con●neth of him, and is grounded upon his power, a●d tha● it cometh not of men. Let that serve for one point.  
Again, whereas Saint Paul saith, that the calling of the gentiles too the knowledge of the Gospel, that they might be joined to them that were near already, was a mystery or secret: we have too note, that God purpozed to humble the world, and too hold it (as ye would say) bridled, too the end that we should learn too honour his providence, notwithstanding that the reasons thereof be unknown to us, and the means thereof hid from us. God could have published the Gospel immediately upon the creating of the world, or straight after Adam's fall: but he did put it off by the space almost of two thousand years: and afterwards again after the flood, although the world were renewed again, yet drove he it of again. So then there passed a sixteen hundred years or thereabouts before Abraham was called. And when God chose him and all his lineage, it was not yet the Gospel. Nevertheless God took one man in his old age, that was already passing and halfdead, yea and even as good as buried, and in the mean while letteth the whole world go too destruction. Now after that four hundred years more were spent, the Law was published, howbeit, that was but too Abraham's lineage only. The gentiles being the far greater number, were nevertheless excluded. This matter seemeth strange at the first sight, and they that would hold God bridled to their lust, will find matter enough here to jangle at, & so do they in deed. For they would needs have God bound to call all the world alike without exception. But that will he not do. Ag●in, is the Law given? Then passeth there a long time before jesus Christ come into the world. Too be short, for the space of almost four thousand years, there passed an infinite number of people, wandering here and there like blind wretches, and walking in the shadow of death, and God did let them still alone, as it is said i● the seventeenth of the Acts. 
Acts. 17. g. 30.  Suddenly the Trumpet 〈◊〉 and the wall was broken down, and God gathered together 〈…〉 e●st strayed from him, and had despised his name. He receypte them too favour by means of our Lord jesus Christ, 
Psal. 2. b. ●.  in whose person the sovereign dominion of God is extended over all the world. These than are things that could not enter into our conceit, as I said afore. Therefore it is not without cause that S. Paul nameth that order of dealing, a mystery that had been unknown to all ages, & was revealed in his time.  
But first and formest we must resolve a question that might be put here, because the patriarchs were not utterly ignorant what should ensue, and the prophets bore record of it. For when there is any speaking, that the gentiles should be matched with the people whom God had chosen and adopted before: it is said, that Moses foretold and uttered, 
Rom. 10. c. 19 20.  and that all the Prophets said, that the strangers should come too worship God, and too honour his majesty. Then was it not a thing utterly unknown at that time, as Saint Paul speaketh of it: but yet let us mark that all those prophecies ceased not too be dark, because the means were hidden. It is true that the hope of the faithful was, that God would one day gather together the world that was scattered after so horrible manner as we have seen: but as touching the knowledge of the time, that Circumcision, and the figures of the Law should be abolished, that God should be served after another better known fashion, that jesus Christ should be as the daysimne of righteousness, that men should content themselves with him, that there should be no more visible signs but Baptim and the Lords Supper, too confirm us withal in all the ghostly gifts which we obtain at this day: 
Acts. 11. a. ●.  all this (say I) was unknown. Yea & even the very Apostles themselves continued still in that gross ignorance, notwithstanding that our Lord jesus Christ warned them of the things that were at hand. 
Math. 10. a. 5.  In deed when he sent them abroad into the Country of Iewrye, he said unto them, Speak not yet too the Gentiles. But that was because the convenient time was not yet come.  
When he drew towards his death, 
john. 10. c. 16.  I have other sheep (said he) that are not of this fold, which must be gathered together. Ther● he showeth that many were chosen of God his father, who nevertheless were not compryzed in the nation of the jews. And when he was risen again from the dead, 
Mark. 16. c. 15.  he said, Go preach the Gospel too all creatu●es. Hear than is commandment first given them too preach the hope of salvation too such as were utter strangers too it before. Now when S. Peter was advertised that God would sand him too a heathen man, 
Acts. 10  he was so amazed at it, that the hears stood up upon his head. And how is that possible? God was fain t●o sand him a vision from heaven, too make him go too a man whom he took too be unclean.  
So than it is not without cause, that S. Paul speaking here of so high and great a secret, saith, it was unknown too the patriarchs and Prophets. They had in deed some inkling of it: howbeit, that was but according too their measure, and under shadows and figures. There was not then any certain knowledge, till God had uttered the thing in effect, which he had kept in his own determination. And soothly S. Paul thought it good too repeat the word Mystery, or Secret, too the intent that one of us should not provoke another too be wilful in opinion, as we be wont too be. For if a thing be hard, one will say, this passes mine understanding, and another makes none accounted at all of it. And by that means men turn away from obeying God, and cast as it were a stumbling block in folks ways, so as their way and passage is stopped up, and none comes near God's truth, which would be evident enough, so men would give ear unto it. But we be forepossessed with this opinion, that it is too high and profound a matter, and thereupon it seems too us that God speaks it not for us. And that is a cause which maketh us too hold scorn of his word, & to let it alone as a thing that belongs not at all unto us: yea and the boldness and lewdness of men is such, that they condemn all things that mislike them. Here S. Paul too amend that fault, saith, that the thing which is unknown to us, is nevertheless full of Majesty before God. For shall we take upon us to measure God's secrets by our imagination? What a presumptuousness were that? 
Psal. 3●. b. 6.  It is said, that his judgements and doings are so deep a gulf, as is able too swallow us up a hundred thousand times. Therefore let us learn so to magnify God's wisdom, as though his meaning be darksome unto us, yi● we may not therefore shake it of, but honour it with all humility. Truly even the things tha● seem most common, aught too be ●eceyued in such wise of us, as too understand that God giveth us but a taste of them, and that we have not the perfect knowledge of them: I mean the whole doctrine of the Gospel. There is not any point there which seemeth to be of so small importance, which passeth not all our understanding. And there are some other matters, wherein God reserveth the reason to himself, meaning thereby too hold us short, too make us confess that all his doings are rightful, although we cannot agreed too it of our own natural wit, nor conceive in our mind the reason why it should be so. Now if ever this doctrine were too be put in ure, it hath need too be put in ure now a days. For we see how the wretched unbelievers do generally shut themselves out of doors from coming unto God. What is the cause that the wretched scules in the popedom do welter in their own ignorance, and for any thing that is told them, do show still that they be as it were bewitched by Satan? They say, that God's word is too high a thing. Yea, but doth it follow therefore that we have just cause too reject it? We should rather consider how it is said, 
Psal. 18. b. 8. &. 1●9. 30.  that God's wisdom is comprehended alonely by humility. And seeing that God vouchsafeth too teach the lowly and little ones, all pride aught too be beaten down in us, and then should we find that our Lord gave not his word in vain. Now then, seeing that in these days we see a number that find no taste in the Gospel, because it is as a strange language unto them: Let S. Paul's saying and declaration move us too receive modestly whatsoever God ●●lleth us, yea though the same be too high for us: and let us pray him who hath all light in him, too give us thereof as he knoweth too be for our behoof. For like as God speaketh too us, and maketh his doctrine too ring in our ears: so also doth he work inwardly in our hearts by his holy Ghost. Wherefore let us submit ourselves too him, and be ready too receive whatsoever is taught us truly in his name. Thus ye see what we have too remember under the word Mystery, or secret.  
Now therefore when we find any thing in the Gospel that shall seem hard and uneasy too brucke, let us not do as a number of mad-folks do, which reject whatsoever is not too their own liking: but (as I said) let us reverence the thing that is hid from us as yet, waiting till God further us, and come familiarly to us, and increa●e the measure of our faith. And so ye see how that in reading of the holy scripture, we must have the modesty too hold ourselves in awe, (and too say thus:) I understand not such a text: but yet is it not for me too give it over so, as though it were too no purpose: and therefore I will pray God too bear with mine ignorance, and too open me the gate when he sees ●it time, and that he which hath the kine of all knowledge and understanding, will show me so much as he thinks meet, and as may be for my benefit. Again, likewise when we come too a Sermon, if we vnderst●nde not all th●● is spoken to us, let us stay our selves, and in the mean while honour our God, and reverence him in the things that are too high for our wit too reach unto. And herein we see, that such as would stop the mouths of all Gods true servants, that they should not speak of the things that seem too high for them, are very devils incarnate. For what a madness is it, that because we understand not why God hath chosen some, and forsaken othersome, how God governeth the world, that the devil himself cannot do any thing without leave, that the wicked are the instruments of God's justice: we worms of the earth, and stinking carrions should take such authority upon us, as too say, that the thing aught too be razed out of the holy Scripture, which not only was revealed to us by the holy Ghost, but also sealed with the blood of God's son? Must it not needs be that they are wholly possessed of the devil, when they presume so far? Therefore let us abhor such monsters, & pray God too lay his hand upon them, and too show that they be no better than lice, fleas, punices, and other the most vile and despised things of the world, when they fall too justling so against God, even with tyrannical and passing barbarous fury. But as for our part, let us understand that the honour which we own too our God, is this: that whensoever we hear any of the secrets of God's word, which cannot be known or understood of man, except it be by the revelation of God's spirit: we must wait patiently till God increase the knowledge that he hath given us. Again, when one man hath a greater measure of faith, and more understanding than other men, let him frame himself too the lesser sort, and bear with them, and labour too further them more and more: and let the lesser sort on their side have the modesty too hold themselves within their compass, and not pass their bounds, 
Phil. 3. ●. 15.  but put in ure this saying of S. Paul in another place: If ye think otherwise, tarry till God show it you, & in the mean while live in concord, and let there be no trouble among ye. And so ye see what we have too gather upon that strain.  
Herewithal let us mark, that God by that means intended too set the greater glory upon his mercy: for when in the end he published the doctrine of his Gospel, than did he utter the infinite riches of his goodness towards us. And although we know not all the reasons that God had in his mind, when he deferred and put off the publishing of his Gospel so long time: yet notwithstanding it is very eazie for us too judge, that he intended too open our eyes, and too waken us, and too quicken up all our wits, too the end that every of us should apply himself the better, too know how much we be beholden and bound unto him. For are we better than our fathers? Or when the Gospel was published through the world, were the gentiles more teachable than before? Not: but it seemed that wickedness was then come too his full measure, so as there was nothing but contempt of God. Now when the world was so devilish throughout, then came jesus Christ, then was the message of salvation brought too all men. Yea and when S. Paul (speaking to the Corinthians) had told them that Murderers, 
1. Cor. 6. b. 9 10.  whormoongers, drunkards, thieves, forswearers, and such like folk, yea which had committed yet more heinous crimes, should not inherit the kingdom of heaven: he saith unto them, you also have been like them: too show that the Gospel was not preached at Corinth, for any virtues that were there, nor for that the inhabiters had been more given unto God, or deserved aught at all: but all proceeded of Gods only free goodness. Thus ye see that the secret which S. Paul speaketh of, is too be applied after this manner: namely that it was God's will that there should be sin in all men without exception, the remedy whereof he hath sent by his grace. Likewise also we in our time cannot say, that we be better than our forefathers, as I told you before. For if ye have an eye too the common state, there was more faithfulness among men a fifty years ago, than is now: there was more modest conversation: there was less excess and superfluity of pomp: and too be short, men were not like Dogs and Cats, as they be now adays. It is true, that they had always a smatch of their own nature, which is nothing worth: but yet Satan seemed too be then chained up. But within these thirty years, things have gone from wooorse too worse, and so far out of square, as is horrible too see. And thereupon, behold, God's grace is preached, forguienesse of sins is uttered, God calleth those that were a hundred thousand times forlorn. Now what can be said too it, but that God's will was too give the greater beauty too his grace and mercy by such an after deal? Wherefore let us consider, that the way too advantage ourselves by God's wonderful secrets, is too reverence the thing that we know not, and too receive the things that God vou●safeth too show us, and too admit the things without gainsaying, which we know too come of him: and specially too have regard that our faith be edified, and too consider whether we aught not too be the more inflamed with the love of God, for that he hath vouchsafed too send the Gospel abroad now adays as it were out of a deep dungeon: and for that after we had strayed here and there like wretched wandering beasts, and had been plunged in superstition & idolatry, so as we scarce had any more understanding of religion: he hath appeared unto us again, not in person, but by his doctrine which is preached to us at this day, which had been utterly buried.  
Let us then have regard of that: And although the world perceive not at the first dash why God worketh after so strange a fashion: let not us cease therefore too profit ourselves by it, nother let us pass for our own state too be assured of the will of our God: but let us resort too the head, that is to wit, to our Lord jesus Christ, and understand, that sith we be knit unto him again by the Gospel, God doth always avow us for his children: and although we have been the wretcheddest in the world, and be yet still at this day worthy too be banished from his house, and cut of from his Church, yet notwithstanding let us not cease to hope still that he will call us too the heritage which he hath promised us from time to time. Therefore it aught too suffice us, that God will gather us into his body, yet notwithstanding that we have been scattered heretofore, and that he will perform his purpose towards us, if we suffer ourselves too be governed by our Lord jesus Christ. And forasmuch as he is ordained too be our King: let us do him homage willingly, submitting ourselves to him with true obedience of faith, not doubting but that he will reveal unto us the things that were hid afore, so as we may perceive how it is not causeless that Saint Paul sayeth in the second too the Corinthians, that although God have his secret purpose, whereunto we cannot attain: yet notwithstanding he declareth such things in his Gospel, as are incomprehensible too all men, uttering there his heart unto us, and reveling his will fully unto us, till we may come too the full enjoying of the things which we do now hope for.  
And now let us fall down before the majesty of our good God, with acknowledgement of our sins, praying him too make us profit more & more in his holy word, & that the same may serve, not too puff us up with presumption and overweenig, but to draw us still more and more to him in true humility, that we forsaking all that is of our own brain, and which we be able too bringfoorth of our own devising, may desire nothing but too learn the things that are showed us by his word, and to● admit the same without gainsaying, and too stoop and submit ourselves obediently and simply too the Gospel, that jesus Christ may be honoured, and so thoroughly heard among us, as we may never start from him: and that we may be so beaten down in ourselves, as we may never seek too be exalted but by his hand. That it may please him too grant this grace, not only to us, but also too all people. etc.   

The xvii Sermon, which is the second upon the third Chapter.  
7. I am made a minister of the Gospel, according to God's grace, which is given me through the working of his power.  
8. This grace is given to me, which am the lest of all the Saints, too preach among the gentiles the incomprehensible riches of Christ.  
9 Too open unto all men what the communicating of the mystery is, which was hid from the beginning of all times in God, who created all things by jesus Christ.  
I Have told you heretofore how S. Paul had an eye too two things, showing that he was certainly appointed too publish the Gospel through the whole world, and specially among the gentiles. For no man aught too go about too usurp any office in the Church, but God aught too have that authority: and according to the everlasting order which he hath set down, let us look too follow the same, so as they that go about too advance themselves, 
Hebr. 5. ●. 4.  may be put down, and no man take any degree upon him, but he that is called. Therefore mark it for a special point, that S. Paul meant too excuse himself of rashness, by showing that he did not thrust himself in too be an Apostle, but had good and sure warrant that God had appointed him thereto. And therewithal also he meant too assure the gentiles, too the intent they should receive the message of their salvation, as proceeding of God, and not of man. For we must always be at this point, that the forgiveness of sins is too precious a thing for us too be assured of by the authority of man. Then must we be fully resolved, that it is God which speaketh, 
Math. 18. c. 18.  too the end we may conclude, that whatsoever is unbound on earth, 
1. Cor. 15. b. 9  is unbound also in heaven. And forasmuch as S. Paul had erst been an enemy too the Gospel, and had persecuted the Christians, 
1. Tim. 1. b. 13.  and blasphemed God: it seemed that that should have impeached the receiving of him for an Apostle, and the yielding of such reputation to him as was requisite that he should have. Therefore he preventeth the things that might be alleged too bereave him of all reverence, and saith, that they must not have an eye too his own person, nor too his deserving, but too Gods advancing of him by his grace, and by a power that is not ordinary among men. It is true that S. Paul doth always humble himself as much as may be, that men may the better know Gods free bestowed goodness. And that also is the rule that we must hold, because God will have all mouths st●pped, and none of us all too have aught whereof to boast. For it is certain, that we shall evermore but rob God of his honour, if we confess not that we be beholden to him for all things, and that we have not any thing at all of our own. But (as I have touched already) he meant here too put away all lets, too the end that no man might upbraid him, that he was unworthy of so excellent and great dignity, as too be of the number of the Apostles. His intent then was, to show that God's grace surmounted all the impediments that could be in him before. First he setteth down God's grace. It had been enough for him too have granted God so great prerogative, as too hold all things of him: but he setteth down two words m●, too exclude all that might be demanded of him. How now? (might some man have said:) such condition, and such aught too be in an Apostle: hast thou such virtue? And so ye see why he was not contented too set down simply the gift, but also would needs add, free bestowed. And afterward he magnifieth the same gift yet more, saying, that God wrought therein according too the working of his power. Too be short, he giveth men too understand, that they aught to espy a singular and wonderful goodness of God in him, and therewithal a power not ordinary among men. Those are the two points which we have too mark. 
●. Tim. 1. ●. 12.  Now forasmuch as in the first too Timothy he sayeth also, that he himself both is, and aught too screw us all for a looking glass, let us learn too apply the same unto us.  
And first of all, whatsoever we ask of God, let us understand that the same must issue unto us from the wellspring of his only mercy and free bounty, too the end we should forget all selfdeseruing. For it is the next way too shut us out of the door, when we come unto God, if we imagine too bring aught of ourselves. Mark that for one point. And secondly to amend all distrust, let us hope that God will do more than all our wits can conceive. For it is not in us too measure his infinite power: and therefore whatsoever he hath given us already, let us think ●ur selves beholden too his goodness for it, let us do him homage for it, and let us yield him the praise of it, as meet is we should. And so ye see, that the thing which we have too gather upon Saint Paul's example, is, that we must with all humility beseech God too work so in us by his own mere grace, as his name may be glorified thereby, because there is no deserving to be found in us. Also let us be out of doubt, that his power passeth all our capacity, so as we may every way give him place and entrance, and not shut him out from us through our unbelief. ●nowe we once that? Hath God showed us his mercy and power, and made us too feel them by experience? Let us put them in ure to the uttermost of our power, and let us not seek to deface his glory, under colour that he hath made us more excellent than others, as though we had deserved aught of ourselves, but let us yield him his dew, and that which aught too be his peculiar own.  
And herewithal, too continued his matter, he addeth, that this grace was given to him, (even) to him the lest of all the Saints. This serveth too expound that which he had said concerning the gift of grace. Now hereupon we have too mark, that if we intent too yield God that which we own him, we must be utterly abased in ourselves. For so long as men fall too parting of staks with God, and will needs be somewhat of themselves: it is all one as if they would set themselves against God, and be their own carvers. Too be short, God never hath his full right, except we be rid quite and clean of all. Therefore a man cannot discern how Saint Paul held all things of Gods mere grace and free gift, but by considering his (former) slenderness, that is too say, by considering what manner a one he had been, and what his estate had been before. And this is a point of great importance: for we see how men covet always too reserve somewhat too themselves. And although they grant, that God deserveth too be exalted without end: yet can they not find in their hearts too forego the the whole praise of the things that he hath given them, but would fain be esteemed and had in some reputation for them. Seeing that we be so much given to vainglory, and that there is not a harder thing for us too do, than too humble ourselves with such lowliness as God requireth: it standeth us on hand too mark this doctrine so much the more, wherein we see, that God shall never be honoured as he deserveth, till we be thrust down under his feet, and have not any thing wherefore to be esteemed, but be become like wreathed creatures that have nothing in us but misery, whereby God may have occasion too show forth his mercy upon us. Lo how Saint Paul● yielded the praise of all things unto God's freegift without hypocrisy, by acknowledging himself too be the lest of all others.  
And let us mark also, that S. Paul's so doing, was not a feigned modesty, after the manner of most men, which will commonly say, and make as it were a proverb of it, O sir, I am the meanest and least able of all men: and yet in so saying with their mouth, they cease not too have their hearts puffed up with pride. In so much that in very deed, if a man should answer them, I believe it well: they would be as hot as a toast, and had leever too be found liars, than too give over their self-weening, wherewith they be so full fraughted. S. Paul used no such Ceremony full of untruth, but protested truly the thing as he thought it, accordingly as in another place to the Corinthians, 
1. Cor. 1●. b. ●.  he saith, he is not worthy too be named an Apostle, because he had persecuted God's Church, and withstood his truth. And again, when he setteth forth himself for an example in the first too Timothy, 
1. Tim. 1. b. 13.  too the end we should not doubt but that God showeth himself merciful towards us: he saith, 
Acts. ●. ●. 1.  he had blasphemed the Gospel, and been full of cruelty, seeking to shed innocent blood. There then S. Paul showeth well enough, that there was no counterfetnesse in his confession, and that his lowliness proceeded from his heart. For he would have chosen too have been out of estimation too the worldward, and too have received all manner of reproach too himself, yea and too have been taken for a cursed caitiff: than to have disgraced God's goodness. And like as his doctrine was too endure for ever: so meant he too have his wants known in all ages and all times unto the world's end, referring all things to this poi●t, namely, that men might know how God had set him as it were upon a scaffold, to warrant us that he will show himself as free hearted towards us also at this day: and that on the other side we should not be ashamed too be acknown of our own wretchedness, too the intent that God's grace may have the greater gloss in us. Wherefore let us remember upon this Text, that we do then offer God such sacrifice of praise, 
P●●l. 13. b. 6.  as he deserveth, when we protest truly and unfeignedly, that all the good which is in us, cometh of his grace, who hath bestowed it upon us, and that we cannot challenge any thing at all too ourselves: but that when we have examined all that is our own, we shall find none other things at all, than such as may 'cause us too cast down our eyes, and make us ashamed. After this manner (say I) must we follow the thing that S. Paul showeth us here. Yea and let nother spite nor vainglory, hinder us too humble ourselves among our neighbours. For here S. Paul hath not only showed that he was indebted to God for all things, & that he was bound to him for all the good things that he had, because they ●ame of his o●ly mere goodness and free gift: but also therewithal abaceth himself, in comparison of the rest of the Apostles. Now then, let us rid away this cursed affection which is over deeply rooted in our nature, namely, of desiring to perk up in such wise, as men should look at us above other men, and commend us more than others. For we see how S. Paul, who was so excellent, did notwithstanding stoops too that lowness: wherefore let us endeavour too fashion ourselves like too him. And let us think well upon this saying of our Lord Ies●● Christ, 
●uke 28. c. 14.  that he which will be exalted of God, must be brought low in him●elfe. So then, let us be little ones of our own accord, and then it is certain that God will reach us his hand. And although he sand us nother stateliness nor dignity: yet will he give us so much thereof as shallbe needful, at lest wise if we have the true meekness of seeking nothing else but too be governed by his hand.  
But here it might be demanded, how Saint Paul acknowledgeth himself a little one, seeing he hath done more than all the rest, as he himself sayeth in the forealleged place of the first too the Corinthians. 
●. Cor. 1●. 〈◊〉.  Saint Paul was not ignorant of the gracious gifts that he had received at God's hand, nother meant he too imbace them in his mouth as hypocrites do, which say, I am n●thing at all: for he witted well that God had endued him with great 〈◊〉, and it is not a point of humility too say, I have nother skill nor wit, nor any thing worthy of praise: for if we speaks 〈◊〉, we be unthankful too God, as they that bury his benefits wherein his glory aught ●oo shine forth. Saint Paul then meant not here too show, that he was a man without knowledge, and without the gifts of the holy Ghost, or that he had received less portion of them than other men had: but his calling of himself the lest, was in respect of that which he had been before he was a member of the Church. 
Math. 1●. a. 1. & Mark. 16. c. 15.  For our Lord jesus Christ had in his life time chosen and sholed out the twelve, too whom he gave Commission too publish the Gospel through the whole world. And now in the mean while what was Saint Paul? He was not only a pri●ate person, but also banished, and cut of as a rotten member ●r●m the company of the faithful. And besides that, Satan drove him forward too all cruelty, so long as God's spirit was not in him. He had in deed a kind of zeal, but that was stark madness, for he ceased not for all that too fight against God in his own misbeel●efe: he did it ignorantly, but yet could not that excuze him. So then we see that his terming of himself the lest, was not without cause, according whereunto he sayeth in another place, 
1. Cor. 15. b. 8.  that he was as an untimely birth, and that it i● was not too be thought that ever he should have come too the spiritual life, whereof he was a minister. For he was as a rootten carcase, and there was no lykelyh●● that ever he should have come too the grace of our Lord jesus Christ, seeing he was run so far 〈◊〉, and had been as a tempest in thundering upon the Church, and as a ●allening Wolf, that ●ought nothing else but too 〈◊〉 his prey. And so we see how his confessing of himself to be the lest of the Saints, was unfeigned, namely as in respect of his former state. But God, who not only exalteth the thing that is small and low, but also maketh what he listeth of nothing, vou●asafed too change him after that fashion, too the end that that miracle sho●●d amaze us as often as we think upon it, & we not only learn too magnify God's goodness in that deed, but also apply the same too our own use: and therewithal every of us bethink himself advyzedlye, and return too our former state, (I mean not too be such as we● were in old time,) but consider well of it, 〈◊〉 too examine ourselves thoroughly, that God's infinite grac● and goodness may app●●●● the more in us. That then is in 〈…〉 ●●ing that we hau● too remember concerning Saint Paul. And therefore as often and when●ieuer the great treasures of God's mercy which are imparted to us in our Lord jesus Christ, are preached unto us: let us be s●●e that every whit thereof was warranted to us in Saint Paul's person, and that he spoke not as of things unknown, but that he had sure experience of them, and that in his person we may see still with our eyes, the thing that he uttered with his mouth.  
Now let us come too the gracious gift that he speaketh of, which is the publishing of the incomprehensible riches of our Lord jesus Christ, by the Gospel. It was a great matter that Saint Paul had been received too be a sheep: 
Acts. 13. ●. 2.  but God thinking not that too be enough, did put him in office of a Shepherd. The thing then which he meaneth here, is, that whereas he had been a Wolf full of cruelty, he was not only changed too become a Lamb, too obey the voice of our Lord jesus Christ, and too be quiet in his flock: but also exalted of God too a much greater and higher diginitie, insomuch as he was ordained a Messenger of man's salvation, and a dealer forth of all the riches of our Lord jesus Christ, 
〈…〉  which nevertheless are incomprehensible: not that we aught not too seek them, but because the measure of them doth utterly exceed our capacity. Now than we see the effect of that which Saint Paul teacheth here: going forward still with the thing that he began with heretofore, namely that we must understand that he thrust not himself forth through foolish overboldness, 
G●l a. 1. ●. 1.  too take upon him the office of an Apostle, but that he was called too it from on high, and set in that degree by God. And further let us assure ourselves, that this doctrine was not put forth into the air at all adventure, but leveled at us by God's holy Ghost, and by his wonderful forepurpose, as we shall see anon after. Therefore let us not think that Saint Paul hath spoken only for those whom he presently taught, & that in the the mean season th● same doctrine belongeth not too us: but let us rather understand how it was Gods will, that Saint Paul's labour should be too our behoof at this day, and that we should receive profit by it. That is it which we have too remember concerning the process of th● text.  
And therefore let us understand, that whensoever the Gospel is preached unto us, we have there inestimable riches, insomuch that when we have thoroughly set all our wits too the bolting out of the knowledge of the things that are offered us 〈◊〉, we may well have 〈◊〉 taste thereof, but we shall never p●rceyue 〈◊〉 how free 〈◊〉 God is towards us, howbeit it i● enough for us ●hat w●e can after some sort perceive his goodness, and be a●●ured 〈◊〉. It is true that we aught too be ravished in love with it: but yet howsoever we far, we shall never get passed half our way, in somuch that even he that hath as good as quite given over the world, and forgotten all the enticements and pleasures here beneath, and is (as ye would say) led by an Angelical mind too aspire too the kingdom of heaven, shall notwithstanding have comprehended but a small portion of the riches of ou● Lord jesus Christ. This is a thing which aught to● make us esteem the Gospel otherwise than we have done. 〈◊〉 on the other side, it will be a horrible condemnation too our ●nthankfulnesse, if we think the things that are set forth in the Gospel, to● be but odinarie matters, seey●●g that our Lord jesus Christ uttereth there the infinite treasures of his goodness. And moreover also we must understand, that when we once have our Lord jesus C●ri●t, we may w●ll give over all other things as needless and superfluous.  
For if we be a● the point that the Papists are, who can well enough say, jesus Christ our Redeemer, and therewithal thrust him into the throng of their he saints and she saints, so as Christ is as it were but a little fellow shuffled in among the rest: I say, if we be at that point: surely we renounce jesus Christ, in disguizing him so through our lewdness. So much the more than doth it stand us on hand too weigh well this text, where it is said, that his riches are incomprehensible, that we may set our whole minds thereupon, and enforce ourselves even beyond our power, too know the good things tha● are communicated to us by jesus Christ: for it is certain, that the measure of our faith shall never attain too the uttermost. Sigh i● is so, let us assure ourselves (as I said afore) that our Lord 〈◊〉 Christ aught too suffice us thoroughly once for all: for we● shall 〈◊〉 in him whatsoever we can wish. And as soon as we swar●e from him▪ we may well surmise we have won I wot n●re what, b●t it shallbe but wind, which shall ●ill us too no purpose. So then, let 〈◊〉 Lord jesus be known as he is, that is too wit, with the whole 〈◊〉 of his benefits. For it is certain▪ that by him we obtain 〈◊〉 that ever we can ask at Gods 〈…〉 where else, 
john. 14. ●. 6.  it is a straying out of the way: for it is said, that he is the way, and that by him we have access unto God his father. In 〈◊〉 that it is his office too guide us too God his father, thereby he showeth us that we shallbe satisfied of all that ever we need, and that we● shall 〈◊〉 too our salvation, so we r●st wholly upon him. And on the contrary part, that when we wander out on the one side or on the other, it is a plain renouncing of all the benefits that are offered us in his person: and therefore we be well worthy too starve when w●e 〈◊〉 needs add any thing at all too our Lord jesus Christ, seeing that God hath showed himself so bountiful in him, that he hath not forgotten any of all the things that belong too the fullness of our felicity, joy, ●nd glory. Also we be warned by S. Paul's example, that the more that any of us is exalted at God's hand, the more he should humble himself, acknowledging how much he is bound unto him. Tre● it is, that even they which are furthest of all behind, have ca●se enough too magnify God's goodness, for his calling of them into his Church. For what a thing is it for us too be reckoned as God's children, 
Luke. 24. ●. 26.  as heirs of his kingdom, a●d as members of our Lord jesus Christ, to be partakers of the glory wherinto he is entered? Now the Christian that is (as ye would say) an underling too all others, an 〈◊〉 in a little nook, a raseall and an idiot which hath nothing but scorning in this world: is nevertheless adopted of God into the number of his children, too be of the body of our Lord jesus Christ. So then, even the lest have enough wherefore too glorify God's grace: but they th●● are advanced too any degree of honour, have so much the 〈…〉, if they honour not God for the thing which it hath pleased him 〈◊〉 bestow upon them above other men. As for example, if a 〈…〉 knowledge and grace too serve the Church withal, it is certain, th●● he is double guilty, if he acknowledge not himself so much th● more 〈◊〉 unto God for it. Also they that by their strength or 〈◊〉 are able too do more than other poor men, that have no more than wherewith too govern themselves, aught also of duty too 〈◊〉 themselves before God, and too stoop in such wise as there may 〈◊〉 no presumptuousness nor overweening in them, too puff them up withal. To be short, look as every man hath received grace thought God's goodness, so aught his mark always too be that God 〈◊〉 honoured, and too confess that we be the more beholden and 〈◊〉 unto him, for that he hath 〈◊〉 so liberally with us. That is 〈◊〉 thing more which we have too gather upon the example of Saint Paul.  
But forasmuch as he had spoken of the riches of jesus Christ, he telleth us, that those riches were then uttered, when God's mysteries were published to such as had been blind wretches before. And I have already expounded unto you this word Mystery, Secret, or pri●●tie, according too Saint Paul's applying of it in this text. I said in effect, that all God's works▪ being well considered, have wherewith to draw us too wonderment. And why? Because they proceed of his righteousness, justice, goodness, and wisdom, which are all of them things infinite. When we speak of God's wisdom, power, or justice, they be not things that we can define▪ as though we had full knowledge of them, 〈◊〉 as we can do of the things that we see heerebeneath. Ye see then how that all Gods works, when we come too the considering of them from whence they proceed, are wonderful too us. Well then. And are not all the things that we see in the order of nature, God's works too? Yis: but we partly see what they be, and partly our wits come sh●rt of them. As for example, if it be demanded by wha● meanus the earth bringeth forth fruits, we know it doth so, because it is common among us▪ But if the cause thereof be demanded, surely there all our wits vanish away. For is the earth able of herself too yield forth corn? Is it able to make the things too live again, which were as good as dead? Whence come the leaves and blossoms of trees▪ and all such like things, after that Winter hath put all out of fashion? Again, how can fruits, Corn, and wine nourish men, seeing they have no life of themselves? Then if we fall too seeking out the ground of God's works, it is (as I said) a bottomless pit, and we 〈…〉 fain too confess, that God hath in himself an infinite wisdom, whereunto we cannot attain. Howbeit God's 〈…〉 now and then 〈◊〉 more wonderful unto us, when we find the cause of them 〈◊〉 to our natural wit & understanding. As for example, whereas it is said, that it was God's will that the Gospel should be preached upon the soodein through the whole world: it was (too see too) a very mad kind of dealing, if we judge of it after our own imagination. For some man will demand why God bethought him 〈…〉 to the hope of salvation, sith he had shut them out from 〈…〉 Behold, the world which had continued so long time afore▪ was renews again at the flood. And we see how God suffereth the heathen folk too walk in destruction. When all manner of wickedness was come to his full height, and overflowed the world as a horrible flood, then suddenly God showed himself. And is not that a secret too astonish men withal? Now like as the wicked, and all such as despise God, and all worldlings are dazzled at these things, and so far out of conceit with the strangeness of them, that they could find in their hearts too go too Law with God: so the faithful are taught too kno●, that God's wisdom is incomprehensible.  
Again, S. Paul speaking hereof in the fourth Chapter of the second too the Corinthians, sendeth us back too the Creation of the world, saying, that if we think it strange that God should enlighten blind wretches, and that such as were but wandering beasts afore, should be brought into the way of salvation by the doctrine of the Gospel: We should consider how the light was created at the beginning. What was there in the confused lump, whereof it is said, that God created the Heaven and the earth? There was nother beauty, nor order, 
Gene. 1. ●. ●.  nor aught else▪ darkness covered all, as it is said in Moses. But God commanded that light should be made, and so he drew light out of darkness. Therefore (sayeth S. Paul) although the world was in irksome darkness, & that the Gentiles had their eyes as good as stopped up, so as there was not any knowledge of salvation at all: Yet God at the coming of his only son, showed how his promising by his Prophets that he would gather the world to him, 
〈◊〉. 37. ●. 22.  was not for nought. And so ye see, how he bringeth light out of darkness new again. Howsoever the case stand, we must always come back too this point, that the drawing of the Gentiles too the hope of salvation by the doctrine of the Gospel, was a secret of God. And he speaketh of the communicating thereof unto them, because God had kept it secret too himself, and therefore he addeth, that it had been unknown in all times and all ages. And how so? For God kept it secret too himself.  
We be warned new again in this Text, too reverence Gods incomprehensible ordinance, when we hear speaking of our salvation, and too consider that it is a work which passeth all our capacity, and that if we mind too have such knowledge of it, as is good and profitable too glorify God withal: We must be as it were at our 〈◊〉 end, too say, it is a thing that I cannot understand aright. True it is, that we aught too set our whole study thereupon: and it behoveth us too exercise ourselves in it all the time of our life, as we see in the other Text. But howsoever we deal, yet must the final knitting up of it always be, that God hath not compassed the work of our salvation, according to our slender capacity and weakness, but meant too humble us, too the end we should be abashed in ourselves. And when we have reverenced his everlasting ordinance, which is hid from us, let us employ all the power and ability which we have, too the praising of his holy name. This is the thing that we have to bear in mind: and look what is spoken too all men generally, that must every of us apply● particularly too himself. For S. Paul treateth here of the coming of the Gospel, unto us which come of the race of the Gentiles, and sayeth, that the same is a secret of God. Now if every of us look into himself, and demand this question of himself, how comes it too pass, that I am made partaker of the Gospel? how have I been brought into the Church? I say, it we consider well these things, we shall all of us from the greatest to the lest confess, that our Lord hath wrought after an unaccustomed fashion. For it is not of the order of nature, that God hath so reformed us and created us the second time, too the end we should be his children, and bear his image: but it is a very Miracle which aught too ravish us and amaze us, as I have said already. Let that serve for one point.  
And besides that, forasmuch as I must be fain too reserve that which followeth, till another time: let us note for a conclusion, that when there is any speaking of God's secrets, it is good reason that we should be sober, and suffer ourselves too be ignorant in the things that God hath not revealed unto us. 
Rom. 1●▪ a. 3.  That is the thing which we have too consider upon the word Communicate, For even very experience showeth, what the end of them is, which give head too their own curiosity, and will needs know all things, and search out all Gods secrets by parcel meal. They that mount up into such overweening, shall in the end be confounded. And the higher that they climb, the more horrible shall their fall be, and God must needs cast them down utterly. Therefore let us learn too know no more than God disclozeth unto us: for it is meet for him for too show us so much of his power and purpose, as he thinketh good. When it pleaseth him too open unto us the things that were strange afore, then let us learn them of him, and not say, this is too dark: but let us pray him too give us such understanding by his holy Ghost, as we may perceive whatsoever he showeth us by his word. Ye see then how we aught to be diligent and heedful in receiving the things that God hath vouchsafed too teach us in his holy Scripture, and the things that are preached to us in his name. But therewithal let us also tarry till he impart unto us what he thinks good, and let us not thrust in ourselves at all adventure too know more than is lawful for us, but let us be contented with that which God showeth us, assuring ourselves that it is not for any envy that he suffereth us to know no more, but for that he hath regard what is expedient and behoveful for us, and therefore giveth us such light as he thinks meet, in measure and proportion. Thus ye see in effect, how S. Paul meant that the Gospel was communicated unto him: and also that the gentiles received their part of it by his means, insomuch that all men knew the things that were as good as buried from them before, till God brought them forth to light. Likewise let us at this day understand, that whensoever it pleaseth God to raze up men of skill which have the gift too teach us, it is a sure token that he hath pitied us aforehand, and is minded too call us too the inheritance of salvation. And therefore let us be teachable, let us suffer ourselves to be taught by the word that is preached to us, and let us covet no further, but let us rest upon that which God shewethshe us. For the only means too satisfy us, is too be cotnented with the free goodness which he hath uttered towards us, which (as I said afore) is infinite, because the treasures of his mercy which he hath powered out upon us, do pass all man's capacity, insomuch that our unthankfulness shallbe too too unexecuzable, if our own desires and likings lead us too know more than is revealed unto us.  
Now let us fall down before the majesty of our good God, with acknowledgement of our faults, praying him too forgive them, and too blot out the remembrance of them, & to give us the grace too frame our lives too his holy will and commandments, so as we may show by our deeds, that forasmuch as he hath adopted us too be his children, we also do honour him as our father. And therefore let v● all say, almighty God heavenly father. & c   

The xviii Sermon, which is the third upon the third Chapter.  
9 The grace was given to me, too manifest too all men what the communicating of the mystery is, which was hid from the beginning of all times in God, who created all things by jesus Christ.  
10. Too the end that God's wisdom which is divers in all sorts, might be manifested too principalities and powers in heavenly places by the Church,  
11. According to the determination of all times, which he made in jesus Christ our Lord  
12. By whom we have assurance and access in trust, through the faith which we have in him.  
LIke as I said this morning, that all Gods works in general, deserve well too be reverenced at our hands, because God hath printed in them some marks of his infinite goodness, justice, power, and wisdom. So also there are some works more wonderful than the rest, and worthy too be advanced above the common rate, forsomuch as God oftentimes worketh after such a sort, that men (even whether they will or not) are enforced to be abashed and astonished at them. Of this sort is the doctrine (of the Bible.) For all that ever is contained in the Law and the Gospel, is a wisdom which it behoveth us too worship, because that without that, we should never understand any thing, insomuch that it is said, that God will be the teacher of the little and humble ones. 
Psal. 1●. b. 8.  Yet notwithstanding some part of the things that are showed us in the scripture, may well be understood even of the rudest and ignorantest sort. Again, there are there higher or deeper matters. And those are they which S. Paul meaneth now, by calling the preaching of the Gospel a Mystery or secret, in comparison of all the rest. For albeit that God had evermore determined in himself too call the whole world too salvation: yet he kept the execution of his purpose secret too himself, till the coming of ou● Lord jesus Christ: & when it was doo●e, the newness of i● seemed strange. That therefore is the thing that we have too consider, when S. Paul saith, that he was appointed an Apostle, too communicate the secret that had been hidden before in God. And by those words he doth us too understand, that although too man's sight the publishing of the Gospel was a new and unwonted thing: yet God did nothing upon the sudden nor in haste, but only showed then by effect, the thing that he had already determined and purpozed upon afore, even from the creation of the world.  
Wherefore when we look upon God's works, let us learn not too think he did the things at abraid (as men say) which were erst ●id from us: but let us reserve his secret purpose too himself, and when we see the things come too pass, let us understand, that it must needs have been so, because God had purpozed upon it. And this serveth too humble us by all means: First too make us know the smallness of our capacity, that we may reverence the things which pass the reach of ou● wit. And secondly, we have also wherewith too hold us in suspense as concerning the execution of God's ordinance: for we cannot gi●e sentence of things too come, without fond rashness, and God will laugh us too scorn, according as we see how all such as take upon them too prophesy (at leastwise of their own head, and without Gods calling of them to that office) bewray their own shamelesseness, and are worthy too be mocked of little children. Ye see then that it becometh us too restrain our judgements, in the things which our Lord hath not disclozed by effect, and that when we see the things come too pass, we must understand, that therein he doth not any thing at adventure, but had ordained it so before. And after the same manner must we judge of the change that was seen at the time that our Lord jesus was sent into the world. If it be demanded why God delayed it so long time: men advance themselves too much in such curiosity. If it be demanded why the heathen were then matched with the jews, and set in equal degree with them, seeing t●at God had cut them of from his Church afore: we must also honour this secret ordinance, whereof Saint Paul speaketh here. And therewithal let us understand that God had so determined it afore. Can we have that sobriety with us, we should learn too profit ourselves much better by Gods works, than do these heathenish folk, which bark at them, though they cannot bite them. And now adays we see that many are stirred up with devilish rage, to murmur against all Gods doings, because they conceive not the reason of his purpose, insomuch that thereupon they spew out their horrible blasphemies, as who should say, it were not free for God too reserve any thing too himself, but must call men too counsel, and make himself their underling. Seeing then that a number do so far overshoot themselves through that villainous pride, to thrust God as it were under their feet: it standeth us the more on hand too put this doctrine in ure, that we may reverence Gods secret ordinance, and therewithal receive the things that are uttered unto us, without gainsaying, as good and rightful, and done with such wisdom, as is not too be found fault with.  
And now Saint Paul thinks it not enough to say, that God had his secret purpose hidden in himself: but also sayeth, that his will was, that this wisdom which is divers in many sorts, should be known. This title deserveth too be well marked, where he saith, that God's wisdom is (as ye would say) of divers sorts. Not that God is variable and changeable in himself, nor that there is any snarling or entangling in his devices: there is no such thing at all in God, nother can there be: but Saint Paul's speaking after that manner, is in respect of our undersauding. Therefore if we would comprehend God's wisdom, we should be confounded and dazzled at it, because it is infinite: and besides that, it hath things in it which are able too amaze all our senses, yea and too swallow them quite up, so as we should never discern any thing certainly, too say, Lo, this is it. But this had need too be laid out more at length, that we may understand it, and far the better by it. Now and then we see some looking glasses, wherein we think we behold a hundred, yea or rather an infinite number of images before us: and when we see them, we be at our wit's end. After the same manner hath Saint Paul spoken here of God's wisdom, namely, as giving us warning of the weakness and rudensse that is in our understanding, too the intent we should not be too inquisitive in searching the things that pass our capacity, and the matters that God hath purposed in himself. Then if we will needs so sty up higher than is lawful for us, and thrust ourselves forward with foolish presumption, too be privy of God's counsel, and too inquire particularly what he hath determined: our wits must needs fail us ere we come half way there, and we shall find so many things there, that we must of necessity quail of ourselves, and (be driven too) confess that it is not for us too reach the bottom of so great and deep a gulf.  
Therefore if a man demand here, how then can we confess God too be righteous, wise, and almighty, sith we be so daunted at his works? for it is said, that it is the wisdom of men too search out God's works, and too set their minds wholly upon them: 
Psal. 119. a. 2.  and he hath also ordained the world too be as a stage, whereon too behold his goodness, righteousness, power and wisdom: and therefore there seemeth too be some contrariety (between these two,) that we should be diligent and heedful in considering Gods works, and yet notwithstanding that our wits are dazzled at the thinking upon them: the answer thereto is very easy: which is, that if we desire soberly, too know but the things which God vouchsafeth too reveal unto us, 
〈…〉  and which are for our profit: we shall have understanding enough, and we shall well perceive that he envieth not the teaching of us by his works, that we might come unto him, and put our whole trust in him, too know how too call upon him, to discern between good and bad, and too walk according too his william. Then if we give not head to our foolish and unordinate lusts, but hearken like good scholars to the things which our master vouchsafeth too declare unto us: we shall in God's works understand all things that are for the furtherance of our welfare. And that is the cause why it is said in the book of job, 
job. ●6.  that we shall have done very much, if we can espy but the utmost borders of God's works. Then may we taste of God's wisdom, righteousness, power, and goodness, by considering alonely the ●●sts or uttermost bounds of God's works. But if we will needs fall too gauging of them too the bottom, there we shall find the foresaid gulf which is able too swallow up all our understanding. Too be short, first it is too be understood here, that as well God's word, as his works, are unto us wonderful secrets, and such as pass all our wit and capacity. Insomuch that if we have an eye to his works, there are yet further miracles in them too daunt us withal, than the things that we see every day, & which are in common use among us. Likewise in the holy scripture, there are somewhat secreter points, & which are not very easy to be understood. Konwe we that once we have first of all to humble ourselves, and to pray God to enlighten us by his holy spirit, that we may profit ourselves by all his works and words. And moreover let us learn the things that he showeth us, and be contented with the measure that he appointeth us, without coveting too know any more than that which we may learn in his school. Thus ye see what we have to bear in mind.  
Furthermore when we once have such mildness, surely our Lord will give us a sure resting point: and although his privities be incomprehensible, and the doctrine of the Law and the Gospel be secrets above the the reach of the world: yet shall we be taught by them too our welfare and salvation. And so there is no mingling, no confuzednesse, no entangling for us, because God will guide us by his holy Ghost, and give us wisdom and discretion too know whatsoever he seeth too be for our behoof. Mark that for one point. But if we be unteachable or unruly, and will needs play the loose colts too search further than we have leave: surely God's wisdom will be always variable unto us: that is to say, there will be such diversity of things, and so many stops in it, as will make us at our wit's end, and we shall abide as utterly confounded. Yea and even the faithful shall well perceive the thing that Saint Paul sayeth here, that they may ever be put in mind too walk in awe and fear, and not give themselves the bridle too much, nor take too much leave to know more than our Lord will have them too know. Now then, the doubt which might have been cast, namely how God will have us too be abashed at his works, is removed. And yet will he not have us too be abashed at them, so we suffer ourselves too be taught by him.  
thereupon we may gather also, that it is a devilish stateliness when these Ruffians take so highly upon them, 
Not●.  as too reject whatsoever they cannot conceive the reason of. If a man tell them that God disposeth all things by his secret ordinance, and that the things which we term fortune, chance, ●azard, casualty, hap, adventure, and such like, are all determined before the making of the world, insomuch that even the hears of our heads are numbered, 
Math. 10. c. 30.  and one little bird shall not light upon the ground, 
Luke. 12. a. 7.  without God's providence: they step forth and object, how can that be? And whereas God telleth us in his Law, that he will have this and that done, shall we say, that he hath more wills than one? Then should he be unconstant, and that were too make God changeable, and so should he seem subject too all manner of lightness like a mortal creature. But (as I said afore) such men do ill know their own ability. For they imagine that if God bind not himself in all points too the things which he hath revealed to us by his word, he is contrary too himself, and hath a double will, and that moveth them too gabble after that fashion. But too be short, Gods will is always one, and single, and agreeable in itself: howbeit that to our seeming it be divers, and have many kinds of it, as if we saw a hundred sundry shapes which dazzled our eye sight or utterly dimmed it. Whereas S. Paul saith, that God's wisdom is divers in many sorts: it is as if a picture had a thousand colours in it, so as a man could not distinctly discern one from another. Nevertheless, S. Paul in saying so, ment not that God's wisdom is so writhed in itself, that there is any contrariety or strife there. Not: but he showeth, that although God have always one even meaning, & keep on still in one trace and in one rate, 
james. 1. c. 17.  although there be no change nor variableness in him, and although there be but one light wherein there is no dimness at all: yet notwithstanding when men will needs press unto him, their wits are always as it were astray and dazzled, and if they go forward, and step forth still with too great boldness, they must needs be confounded in the end, and God must utterly overwhelm 〈◊〉. After that manner therefore must we take the things that are spoken in the holy scripture concerning God's providence.  
True it is, that we have our lesson, where God telleth us, that he will not have any man too trouble his neighbour, nor too commit robbery, extortion, covetousness, deceit, or any manner of naughtiness: he telleth us those things, and therewithal commandeth us too live chastened, and too abstain from all violence. Now when wars are moved in the world, when blood is shed, when infinite ravishments and robberies are committed; shall we say, that such things are done, without Gods forecasting in his mind what was good? Think we that he suffereth fortune too rule the roast here beneath, as though he himself were asleep in heaven, or repozed himself there in his pleasures? What a blasphemy were that? We would make God as an Idol. Again, what would become of us, if it were so? 
〈…〉  for Satan is as a roaring Lion, seeking to devour us as his prey, and we should be continually as it were in his paws and between his teeth. Then if God ordered not all things in this world, nehild Satan and all the wicked bridled: surely we should be a hundred 〈◊〉 forlorn, and perish every minute of an hour. Again, if we knew not that wars, and such other like things are Gods judgements, whereby he chastiseth our sins: it is certain, that we would never be drawn to repentance. Now then, let us learn the thing that is told us here, I mean according too our small ability: that is to wit, that God hath but one will, & that the same is certain & thoroughly agreeing with itself, and hath no lightness nor inconstancy in it: and yet nevertheless, that we must therewithal reverence his secret determinations, which are as now so high and profound, as we cannot reach unto them. And if we cannot resolve ourselves of all the doubts which the devil will cast in our ways (making us too think) How is it possible that God should be clear from sin, and not be the author of evil, 
1. Kings. 2●. d. 22.  seeing he serveth his turn both by Satan and by all the wicked, and employeth them too advance themselves one against another? how is it possible that he should be blameless? When any of these fancies come in our heads, or if any of those dogs which belike out their blasphemies in that wise against God, assault us: let us be armed with soberness, knowing how it is said here, that God's wisdom is divers in many sorts, and that although his will also be divers in many respects, yet notwithstanding it is always one still. That is in effect, the thing that we have too bear in mind upon this strain.  
Now thereupon S. Paul applieth the ground which he handleth, unto the matter which he hath spoken here in general: that is too wit, that God created all things by our Lord jesus Christ, too the end, that this wisdom should be known to the powers and principalities in the heavenly places, by the Church. In saying that God created all things by jesus Christ, he bringeth us back again to the beginning of the world, where he speaketh of the renewment that was made, when God repaired the things that were decayed and scattered by Adam's sin, according as we have seen heretofore, how it was Christ's office to gather together all things that were scattered afore. For Adam had perverted and marred all order by his fall, so as there was nothing but confusion both in heaven and earth, 
Rom. ●. d. 21.  till all was mended again by jesus Christ. Now then, the restitution that was made by our Lord jesus Christ, may well be referred too this second creation, as though that at his coming God had set the world in his former state again, which had been as it were crazed afore. Howsoever the case stand, both ●wayne of them were done by jesus Christ, that is too wit, as well the first creation as the second. And the conveyance is not amiss, in that S. Paul leadeth us from the one too the other, by the similitude which he setteth down here. Let us mark well therefore that all things were created in jesus Christ, when he was ordained too be head of Angels and men: 
Heb. 1. a. 2.  yea and that although we had had no need of a redeemer, yet had our Lord jesus Christ nevertheless been established for our head. 
Colos. 2. b. 10.  There remained no more too do, but too cloth himself with our nature, and too offer himself in sacrifice for the redemption of sinners: but yet for all that, he failed not too bear the office already of reconciling men unto God, and of joining them with the Angels of heaven. After that manner than were all things created in our Lord jesus Christ. But here S. Paul meant purposely too lead us too the restorement, which was made at such time as jesus Christ was given us too be our redeemer. For although the world ceased not too have some shape still, so as the sun and Moon shone bright, and the earth brought forth her fruits: yet notwithstanding, we know, that (as S. Paul sayeth in the eight too the Romans) all creatures groan, and are as a woman traveling of child, because they see themselves subject to corruption through Adam's offence, 
Gene. 3. ●▪ 17.  for the which he was accursed.  
Too be short, whereas God had showed himself our enemy, he be●ame our father: and whereas the things that were created too our use, had vin turned away by Adam's sin: all was restored again at the coming of our Lord jesus Christ. So then, by that means he gathered all things together again, 
●sai. 65. c. 17. & 2. Pet. 3. c. 13. & Apo. 21. a. 1.  that had been scattered asunder before, and then was the world after a sort changed, as the Prophets had spoken of it afore. For although they meant not too incloze the said renewment within any certain time: yet notwithstanding when they preached of the coming of our Lord jesus Christ, and of the grace that should be given to the Church at that time, they used such speech as this: Behold, I make the heavens new, and the earth new. After that manner doth God speak by the Prophet Esay: and it is not only once, but it is, as ye would say, a common speech among all the prophets. Now then, Saint Paul following the common phrase of the Scripture, saith, that all things were created new again in jesus Christ: howbeit that is in respect of the Church. The world itself was not renewed: but as in respect of us, we be partakers already of the re●●●rement that is promised us. For by our Lord jesus Christ we enjoy God's creatures whereof we were deprived afore. Whereas the sun and moon shine upon us, and we be nourished by the sustenance of the earth: we know that those things belong unto us, because we be God's children. And how is that? Even because he hath adopted us in jesus Christ. For the matter which we have sung in the Psalm concerning man, 
Psal. 8. a. 5.  must be applied to the person of God's son, as sayeth Saint Paul himself, who is a faithful expounder. Not that he restraineth it too him alone: 
1. Cor. 1●▪ d. 27.  but forasmuch as the things which he speaketh concerning the uncorruptness of mankind, is not too be found in it now, but all is marred and corrupted: therefore we must be fain too repair too our head, by whom we be set in good plight again. So then, we could not be blessed of God, nother in our mea●e nor in our drink, nor in the enjoying of any of all his creatures, were it not for the restorement that is made by our Lord jesus Christ, and that he hath caused the world too be given us henceforth in heritage, too the end we might with a good and clear consclence, enjoy all the gifts which he hath bestowed upon us. And so ye see, that the creating of all things in jesus Christ, is Gods reforming of his Church, and our parttaking of the purchased heritage, for his sake and by his means.  
Now having said, that we be so created again in the person of God's son, and that he is our head, inasmuch as we be knit unto him by faith: he addeth, that it is a wisdom which the very Angels have not known, insomuch that they far the better by our salvation, and have cause too honour God for preferring them so too the thing that was after a sort buried from them before. Some thinking this too be strange stuff, have been of opinion, that S. Paul spoke of the devils. But he speaketh expressly of the heavenly places, and meaneth too put a difference betwixt the chosen Angels, & the castaways. And again, too what purpose were it for the devils, too know God's wisdom i● our salvation? It were too no purpose at all. There are others, which being not able too rid themselves of this text of Saint Paul's: have thought that the Angels are here among us, too be as scholars, and to hear the preaching of God's word. But that is too fond and childish an imagination: for we know, that as well the doctrine, as the use of the Sacraments, are allotted peculiarly unto us of God, because of our rawness. The Angels of heaven have nothing too do, nother with baptism nor with the lords Supper. And why? For the Angels be altogether spiritual. But forasmuch as we creep here beneath, therefore we have need of such means as are convenient for our infirmity, too make us come by little and little unto God. Therefore the doctrine that is preached among us, serveth not for the instruction of the Angels. How then should it be understood, that the Angels were taught by the things which they see presently in the Church? Let us mark first of all, that although the Angels behold the face of God: 
Math. 18. ●. 10.  yet is it not meant that they be come too the perfection which is promised us: for that is reserved too the latter day, when all things shall be fulfilled.  
The Angels than know not things yet but in part. True it is that they must not be mustered in our state and taking: for like as they be nearer God than we, so be they taught more familiarly. But howsoever they fa●●, yet must they be fain too hide their eyes, as is showed us in the sixth Chapter of Esay, in the vision that is given him there. Albeit then that the Angels be heavenly spirits, and be familiarly conversant with God, as household servants of his kingdom: yet have they their eyes covered, too show that they understand not all things as yet, and that their knowing is but in part. For God must show them that they be but creatures, that they might thereby be held in continual awe, too humble themselves before him, and to keep themselves in their degree. According heeruntoo, it is said, that the Angels of heaven know not when the last day shallbe: 
Math. 24. ●. 36.  that is hid from them. And why? Too the intent that men should humble themselves the more, and not be ashamed to be ignorant of the things which God hath not revealed unto us. Too the end therefore that it may not grieve us that God concealeth many things from us: the very Angels are set afore us, as not knowing all things as yet. Then is it not without cause said, that they knew not what should befall and come too pass at the coming of the son of God, that is too wit, that all people without exception should be called too the truth of the Gospel, and be all adopted of God, 
〈◊〉. 3. ●. 7.  too be made the spiritual children of Abraham. True it is, that the Angels knew well that jesus Christ was the head of all mankind: but how that should be done, or at what time, or by what mean, that was hidden from them. That is the manner wherein S. Paul saith, that they profited, namely by beholding our Lord jesus Christ too shed forth his grace in that wise. For it was not enough too say, that men should wonder at such a miracle as ●hat God should take those into his house, that were strayed away before, and ally himself with those that were erst his mortal enemies, & allure them to him, whom he before abhorred. If it had been said, that men aught too be astonished at it: that had not been enough. But when as S. Paul sayeth, that even the Angels find it strange, and are fain too marvel at it, seeing how God uttereth so great treasures: it serveth well too show us, that whensoever there is any speech of our calling, that is too say, of the mercy that God hath showed us in forgetting what we were, and in fashioning us anew after his own image, insomuch, that whereas we were lost, and forlorn, yea and utterly drowned in the bottom of hell by Adam, he hath set us up again, and taken us up too the kingdom of heaven, and is not contented too show us his bounteousenesse in this world only, but also intendeth too make us partakers of his endless glory, and too give us the crown of life in his kingdom: it is a thing for us too learn too wonder at, too the end we may receive so great, so high, so excellent, and so worthy benefits, with such reverence as they deserve.  
And Saint Paul not only here, 
Colo●●. ●▪ b. 16.  but also in other places calleth the Angels, Principalities, too show us, that we cannot devise any thing so high and noble, which is not inferior too jesus Christ, as is declared more fully in the first too the Colossians. For in as much as many men did even at that time magnify the Angels, too deface the majesty of our Lord jesus Christ: S. Paul showeth, that although the Angels be as it were Gods powers or virtues, 
Psal. 100L. d. 21.  and his arms wherewith he executeth his works: and although they be dominions and powers: yet notwithstanding jesus Christ ceaseth not too have all pre-eminence and authority over them: but like as the sun darkeneth the light of the Stars, so must all the dignity of the Angels be laid down, that it hinder not jesus Christ too be looked at of all men, and to be the only Loadestar, and too be known that it is only he in whom lieth the fullness of all good things: and so is he in deed, as is said in the same text. And it is a point well worthy too be marked still. For we see how it is enough now adays among the Papists, too allege the virtues of the Apostles, or of the Virgin Marie, or of the Saints, too make idols of them. And it seemeth too them on the contrary part also, that if men do not worship them, and pray unto them, and yield them the servis which belongeth alonely unto God: they be utterly undone. For thus do they allege: How now? Why should not the Uirg●● Marie be our advocate, seeing she lived so holy a life, that she was as a mirror of all perfection, and so highly in God's favour? Ue●ily as who should say, that the excellency which God hath put into his creatures, should serve too bereave jesus Christ in such wise, that he should be put back therefore. So then let us understand, that whatsoever can be said or preached of the virtues and worthiness of the Virgin Marie, of the Apostles, and of all oath men, yea and of the Angels of heaven, serveth not too diminish the majesty of our Lord jesus Christ, nor too turn us away from him, nor too 'cause his offices too be dealt away too this man and too that man. whereto then? Too do us too wit, that virtues are so distributed to all God's children, 
john. 7. f. 37.  as there is none other fountain of all goodness, but jesus Christ, who is the (only) party to whom we must resort, and that the creatures are never the more impaired, though jesus Christ overpeer them as their head. That then is in effect the thing which we have too mark upon Saint Paul's words, where he taunteeh such as would needs exalt the Angels without end or ceasing. For he saith: very well, I grant they be powers, virtues, & principalities: but yet is our Lord jesus Christ still their head, and they be so grounded upon him, that they far the better by our salvation. Now then, what an ungraciousness were it, if we should leave jesus Christ, and go seek too the Angels, seeing that even they do wonder at the riches which God hath uttered in knitting us into the body of his son, and consequently in calling us too him too be his own children by that means? Thus ye see how the wondering of the Angels at our salvation, aught too frame us the better too our Lord jesus Christ, & make us to stick fast unto him, without swar●ing from him any manner of way. And for that cause is it added in the end, that by him we have boldness and entrance in hope, through the belief which is in him.  
Hear S. Paul meant shortly to blame the unthankfulness of such as are not contented with the having of jesus Christ, but think that he should have some helps added to him. Therefore he sayeth, what desire we more than too be knit unto God? Is not our full happiness there? 
〈…〉  Now it is so, that by believing in jesus Christ, we hau● confidence that we may press unto God: the access is given 〈◊〉 And whereas trust or confidence is not enough, we have also boldness too come unto him with our heads upright, not as presuming any whit of ourselves, nor yet too come thither rechlesly, but we must always practise this saying of the Psalm, 
Psal. ●. b. 8.  that although we rest upon God's goodness, yet must we evermore worship him with fear. Notwithstanding, we may always come boldly unto God's throne, assuring ourselves that his Majesty shall no more be terrible to us, seeing he showeth himself a father towards us in the person of his only son. We see then how S. Paul's meaning is, too hold us fast too jesus Christ. And therein we see also what our frowardness is. For it is certain, that the care and zeal which S. Paul had too make us cleave fast too the son of God, came of the wisdom of the holy Ghost, who knew our frailty and unsteadfastness. Had we (as ye would say) but one drop of settled wit, it were enough too do us too understand, that by the Gospel we may possess God's son, who giveth himself unto us, and that having him, we have all that ever we can wish. 
Rom. ●. f. 32.  It were enough too have spoken this in one word, as S. Paul hath showed already: but we see how he dubbleth and confirmeth his saying, as though it were a hard thing too be believed. And of a truth, it is very hard, because we be too much given too distrust and unbelief. Again, too believe for one day, is not all that we have too do: it is required that we should hold on still, which is a very rare thing too be found in this world, because we be always ●isking. By means whereof, men do as it were wilfully bereave themselves of the thing that was given them. Furthermore, forasmuch as all the world is at the point, and we cannot be won or persuaded but with great pain, too come too our Lord jesus Christ, and too rest upon him, let us use the remedy that Saint Paul setteth us down here.  
And first of all we must mark well, 
john. 10. b. 9 & Math. 27. f. 51.  that jesus Christ is the door too open heaven unto us: for we know that at his death the v●yle of the Temple was rend asunder, and that in such wise, that we may now enter familiarly into the Sanctuary of God, not of such a material Temple, as was then: but (even of heaven,) so as we may press into the presence of our God, and resort unto him for refuge, as if a child should cast himself into the lap of his father or mother: for it is certain, that God surmounteth all the fathers and mothers of the world, in all kindness and favour. Seeing then that we know that: what cou●t we more? Would we have some better or excellenter thing than God? Then must we go seek it in the bottom of hell. For when we have made our vagaries as much as we list, we shall always find, that there is nothing in any of all the creatures either above or beneath, 
〈◊〉. 44. ●. 7.  that is worth a straw, in comparison of God, as sayeth the Prophet Esay. So then, seeing that God hath given himself unto us in the person of our Lord jesus Christ, and that the whole fullness of the Godhead dwelleth in that great Sanctuary, 
Hebr. 9 c. 9  which was figured by the visible Sanctuary of the Law: aught we not too be fully satisfied when we have that, and too rest ourselves wholly thereupon? And although our wits & our affections be fickle, yet aught they too be held in awe as prisoners, so as we may say, Let us cleave, let us cleave too our God, 
Psal. 73. ●. 28.  according too this saying of David, behold, all my felicity, and all my joy is too be joined too my God. Likewise he sayeth in another place, 
Psal. 36. c. 9  he is the wellspring of life and light. Again, we have s●ng this morning, 
Psal. 16. ●. 6.  he is my portion, I cannot have a better lot, I must needs take all my delight in him. Thus ye see what w● have too remember in the first place.  
Secondly, let us mark well the degrees that Saint Paul setteth down here: whereof the first is, that we must have faith. For although jesus Christ have opened the way and passage by his blood, 
Hebr. 10. c. 19  too make us entrance unto God his father: yet is not the gap opened for all men: 
Apo●. 3. b. 7.  for the unbelievers cannot enjoy that benefit, whereof he is the kine. True it is, that the door is near hand, and the opening thereof is easy, when we have the kine: that is to say, if we receive the Gospel in true obedience of faith. And so ye see why Saint Paul telleth us, that it is not enough for us that jesus Christ hath laid forth the treasures of the infinite goodness & mercy of God his father: but that it standeth us on hand on our side, to receive the same by faith. Not that we dan do it of our own power, nor yet that we can come unto jesus Christ, or be partakers of the benefits which he offereth us by the Gospel, except we have faith in him. And from belief we must proceed too trust, that is too say, we must be fully persuaded, that God will always receive us, and that we shall find favour at his hand, and that although we be wretched sinners, and unworthy too live upon the earth: yet nevertheless we shall find him still favourable to us when we come too heaven. Lo how faith is linked with trust. And thereof springeth this stoutness of mind or boldness, which is as it were the highest step, so that although we must needs. be as it were displayed, when we consider what we be of ourselves: yet we cease not to offer ourselves unto God with our heads upright. And why so? Because he looketh upon us in the person of his only son. 
Math. 17. a. 5. &. 2. Pet. 1. d. 17.  And therefore it is said, that he is his well-beloved, howbeit, not for himself (only), ●ut (also) for our sakes that are members of his body. You see then how we have too gather upon this text, that by receiving the doctrine of the Gospel with true obedience of faith, we possess our Lord jesus Christ, and by his means shallbe led unto God his father, too come too the perfection of life, light, and all goodness. And by the way we be warned too go forward in faith, till we be thoroughly persuaded, that in fighting against all the temptations that can assail us, we shall get the upper hand by the means of faith, 
Rom. 8. g. 35.  and finally that we may brag (specially as S. Paul doth in the eight too the Romans) both against life, and against death, and against all powers both above & beneath, & despise all distresses, knowing full well that nothing is able too disappoint us of the love that jesus Christ hath showed us, and which God his father also hath uttered towards us in his person. And thereupon also doth it come, that our prayers must be grounded upon full certainty. For (as sayeth S. james) 
james. 〈◊〉 a. 6.  he that th●nketh too obtain any thing by doubting, deceiveth himself. Therefore we must assure ourselves by the promises of the Gospel, that God is ready too receive us too mercy, whensoever we come unto him. And thereby we perceive, that S. Paul said not for nought, that if we have faith, we must not seek any thing more than jesus Christ, but he must be all our treasure, because that in him we have all things that are requisite too our joy and contentation.  
Now let us fall down before the majesty of our good God, with acknowledgement of our sins, praying him to make us so too feel them, as we may mislike them more and more, and yet notwithstanding not cease too be glad, in that he hath showed himself so pitiful towards us in the person of his only son, that he hath vouchsafed too draw us out of the gulf of hell, too give us entrance into his kingdom: and also too grant us the grace too come thereunto with true faith, and too withdraw ourselves from all worldly enticements, which serve too turn us away from him, so as we may forsake all vainglory, & for as much as we be void of all goodness in ourselves, seek all our wants in him, which is the true fountain of all goodness, that can never be drawn dry. That it may please him too grant this grace, not only to us, but also too all people. etc.   

The xix Sermon, which is the fourth upon the third Chapter.  
13. Wherefore I beseech ye faint not for my troubles, which I endure for your sake, which is your glory.  
14. For the which thing I bow my knees too the father of our Lord jesus Christ:  
15. (Of whom all kindred is named in heaven and in earth.)  
15. That according too the riches of his glory, he grant you too be strengthened with power by his spirit in the inward man.  
IT is a wonderful thing that men having so many means too come unto God, labour too go from him as much as is possible, and every straw makes them too turn head: and yet notwithstanding think themselves too have a very reasonable excuse, if they can say, I was letted by this and that (which shallbe nothing at all,) but the lest occasion that can be, will serve, because their seeking already is too shrink away from God. And this is too common now adays. For they that are desirous too justify themselves, because they reject the doctrine of the Gospel, will always find fault with the causes of offences. O say thy, this trubbleth me, this maketh me too mislike the doctrine of the Gospel, this maketh me too forsake it utterly. All that ever they can allege shallbe but trifles, but yet had we need too labour so much the more, too overcome all the lets and stops which the devil endeavoureth too cast in our way, so as we may still keep on our trade and course. And that is the thing whereat S. Paul aimeth here, exhorting the Ephesians not too be thrust out of the way, but too hold on still truly and constantly in the faith of the Gospel, notwithstanding that they might be offended too see him a prisoner, and as good as condemned already. Now it is certain, that Saint Paul's suffering in maintenance of the things that he had preached, was not too make them serve from God's pure truth: but contrariwise he protesteth, that it was too their glory, so as they might triumph aforehand, considering the invincible constancy that was given him. But (as I have said already) besides the thing that I have touched already, there is such a naughtiness rooted in our nature, that we be well appayd, if we can have any outward colour too shrink away from God, and we bear ourselves on hand, that we be quite and clean discharged. Howbeit S. Paul spoke not this for that one people, but he giveth here an instruction that aught too serve us at this day: which is, that although the most part of the world be mad at the Gospel, and fight as much as they can, too quench the remembrance of our Lord jesus Christ, and although the faithful be persecuted, defamed and tormented: Yet must we not serve aside, nor be out of heart, considering that it aught to confirm our faith the more in our Lord jesus Christ, and that we have whereof to glory, seeing God holdeth up his Church by strong hand, so as it is not utterly oppressed and overcome. If the Gospel were received without geinsaying, and with one common accord, surely we should have cause to bliss God for it, and there should be a melody between heaven and earth, so as both men and Angels might with full mouth magnify God's goodness so shining forth upon all men: But yet the fighting of men against the Gospel, is a sure record unto us, that God is the author of it, inasmuch as they that are imprisoned for it, and drawn even unto death, cease not for all that too stand steadfastly in it. 
2. Kings. 6. c. 16.  God then uttereth there a wonderful power, and it appeareth, that for all that ever Satan can do, we nevertheless have proof that God is on our side, and fighteth for us, and upholdeth us by his power. Not that he exempteth us from affliction, but he will always give us victory, and that aught to suffice us. Thus the thing which we have too remember upon this Text of S. Paul's, is, that we must be ready too receive all the alarms that Satan shall make upon us, and that although we see the doctrine of the Gospel ill received of the world, so as it is not only despised and disdained, but also hated, and the unbelievers are inflamed with a devilish rage too destroy it: Yet notwithstanding we must not bear it the less reverence, for we must not measure God's majesty by the opinions of men. Put the case that God were every where despised, according as most men are in deed so churlish and unthankful, that they be as monsters shaped against kind, yet must not God lose the right that we own him. For notwithstanding the rebelliousness of such as would wrap God with them in their iniquities, we aught too honour him with all humility. Even so is it also with the pure doctrine of the Gospel. Although then that the world set themselves against it, & many men trample it underfoot, so as some mock at it, some gnash their teeth at it, and fires are kindled for it: Yet let us still quietly and obediently receive the things which we know to come from our God. Thus than ye see how our faith aught always too keep on his way, and that although many practises and enterprises be attempted against the faithful, and a man shall every where hear of nothing but confederacies, threatenings, outrages, and such other things: yet we must not cease too fight stoutly under Christ's banner, 
Luke. 21. d. 19  & to possess our souls in patience. And hereunto aught this saying of S. Paul's to serve, that it is our glory: for our faith should be as good as dead, if God tried it not. Nevertheless when we see the faithful so examined, we have always so much the better warrant of the doctrine that is given us of God. true it is, that it aught too be grounded in heaven, that is too say, upon the authority of God alone, without having respect too any creatures. For the very Angels of heaven were not able too authorize the Gospel: God's majesty must be fain too come forth for us too lean unto, and then shall we never be shaken down. Notwithstanding, when the Martyrs stick not to give their lives in the witnessing of God's truth: then (as I said afore) we be, or aught too be the more stirred up too receive the doctrine, and it is as it were sealed up in our hearts. Forasmuch then as persecutions serve too confirm the doctrine the better: therefore S. Paul sayeth, it is our glory, and that we aught too triumph at it, seeing that God doth so maintain and strengthen them whom he sendeth into that battle.  
For it is certain, that in respect of the frailty of the flesh, they should quail by and by. But that they get the upper hand, let us mark, that it is Gods doing, who worketh after so manifest a fashion, as we have cause too glorify him for it. Now if when we be troubled, we be tempted too shrink, and too give over at every brunt that is put to us: it is a token that we have not the skill too profit our selves by the means that God giveth us, too draw us to him, and to make us stick too him with true steadfastness. Therefore let us fight against our own weakness, and against the naughtiness of our nature, that when we see how the devil practyzeth too overthrow the Gospel in manner every where, we may consider, that God forgetteth not those that are his, but strengtheneth them in such wise with his power, that their faith getteth the upper hand, to the end that we should hope for the like, and that when we be at ease and rest, we should not cease too prepare ourselves after their example, that when it shall please God too reach out his hand upon us, and too make us take our turn and course, we may be fenced a long while aforehand, and not be possessed with such imagination as some be, which bear themselves on hand, that they shall never feel any grief or trouble: but that we may always be ready armed to fight. Herewithal S. Paul showeth, that it is not enough for us to be only taught: for we should not cease for all that, to be always fretting, and to be as men more than half out of their wits, until God made his doctrine too take such place, as we were touched too the quick with it.  
Now then, having exhorted the Ephesians, he sayeth, I bow my knees before the father of our Lord jesus Christ. If exhorting too the end that every man might be of courage, had been enough: S. Paul would not have added that which he speaketh here of prayer. But to the intent too show what the Ephesians had too do: he falleth into the way before them too give them an example. And therefore let us mark, that when we shall have had our ears beaten with God's word, to show us our duty, and thereto not only been instructed, but also exhorted and spurred forward: yet will there always be some sloth, coldness and recklessness in us, so as the doctrine shall stand us in small stead, until God touch us with his holy spirit. And this serveth too beat down all pride in us. For a number think themselves able too work wonders, who feel themselves beguiled, when they come too the pinch. We see what happened too Peter. He promised, yea even unfeignedly, 
Math. 26. g. 35.  that he would not shrink from his Master, though he should die for it. Ye see how Peter made a stout brag. Surely he made it not but of a zeal, which a man would say, is good and holy, and he meant too have had the same intent so settled, as too have showed it at the need: and yet notwithstanding, the stout words of a silly wench made him too deny Christ, and he was ready too have denied him a hundred times, insomuch that he fell to cursing & banning. Seeing we have such a looking glass, let us acknowledge our own weakness in Peter's person, and (as S. Paul showeth us here) let us resort too him that hath all power in him. For it is not enough for us too know our disease, unless we seek the remedy of it. First of all then, let us rid ourselves of all foolish opinions, wherewith the world is embrewed, as that a man may be able too overcome all temptations by his own free will: and rather let us learn too abase ourselves utterly, knowing that when as God is so gracious to us, as too teach us by his word, the same is not too enable us too do it, but only too hold us the more guilty and convicted thereof, too the end we should not make a shield of ignorance. Let that be one point.  
Yet notwithstanding, let us not stay there: but for as much as we be weak of ourselves, and Godhath all strength in him: let us repair unto him. For it is certain, that he calleth and allureth us unto him. And therefore let us not think that we shallbe disappointed, when we cast ourselves down so as half dead, or rather as stark dead at his feet, not doubting but that he will lift us up again. And so Saint Paul speaking of his praying too God here, was not alonely too protest that he discharged his duty: but too the intent that the same should serve for an example too all the faithful, that upon the knowing of their wants: they might resort only unto God, knowing that he holdeth us up continually by strong hand, and that after he hath once given us faith, he addeth also such invincible constancy, that we stand out too the end. This is it in effect which we have too bear in mind. And therefore let us take warning, not too trust too our own wit, nor too presume any whit upon our own power and strength, when we come too hear God's word: but too desire our God, that like as he hath vouchsafed too have his word preached unto us by the mouth of a man, so he will also speak unto us inwardly, and in secret by his holy Ghost, that by that means the doctrine which we have heard, may take root, and bring forth profit and fruit. And moreover, sith we see by experience, that God requireth more of us than our power and ability can avoord: let us desire him too supply our wants, according too the example that I have set down already, which is, that it is clean contrary too our fleshly reason, that we should go too death if need be, and forsake the world and our own life. This is not too be found in man, if he follow still his own reason and william. God therefore must be fain too work in this case, and too remedy our infirmity. But although that too suffer for the Gospel, and too go too death as it were with blindfolded eyes, and not too be turned away, nor stricken down for any thing, be very hard things, and such as pass all ability of man: yet will God stand by us in such sort, as we shall overcome all distresses, if we arm ourselves with the weapons that he giveth us: that is too say, if upon the knowing of his will, we being unable too walk as he commandeth us, do pray him too give us legs, and too strengthen us in such wise as we may overcome all. This done, a man cannot say, that this doctrine is unprofitable. For why is it that our Lord giveth us those things by his holy spirit, which we have not by nature? Even too make the doctrine available, so as it may not disappoint us. They then which do slanderously say, that if we cannot follow God of our own free-will, it were better too forbear preaching, because it is but lost labour: they (say I) wot not what order God keepeth too assure us too himself. And experience showeth well enough, that the preaching of the word is but an instrument whereby God worketh in secret. If we be fully resolved of that, then shall we very well perceive, that God agreeth very well with himself, in that he will have the Gospel preached too us, and yet telleth us, that it should stand us in no stead, except it pleazed him too work in our hearts by his holy spirit. Now in saying that the Gospel is an instrument, it is all one as if a man should say, that a ploughman with his Plough 〈…〉 and all other things, 
1. Cor. 3. b. 7.  were an instrument, and yet not therefore the cause why the earth bringeth 〈◊〉 fruits. 
Math. 6. b. 11.  And why? For God keeps that too himself: and in that respect do we ask him our daily bread. For we must vnderst●●d, that as a father hath care of his children, and as ye would say, puts the meat into their mouths: so will God have us too receive our sustenance at his hands. And for that cause he sayeth, that when the people should be come into the land of Canaan, 
Deut. 9 a. 4.  although they should till and manure the ground, yet should they not say, this have I gotten with my own hand, but all acknowledge that they were may●teyned by the word that proceedeth out of God's mouth, 
Deu. ●. a. 3.  that is too say, by the inward grace which God giveth too his creatures, so as we be fed thereby. For all the labour of man can nothing avail, unless God bliss it. And what then shall we say of the thing that is much more excellent? For is not the food of our souls much preciouser than that which serveth but for our bodies? therefore let us not think, that it is enough for us to come to a sermon, or too read (God's word) every man by himself: but we must also resort unto God, that he may give us increase. And for the same cause doth Saint Paul set down this similitude, 
1. Cor. 3. b. 6.  that he which planteth, is nothing, nor yet he that watereth, but that it is God that giveth the increase from above. And he speaketh not there of the labourers of the ground, but of the sowers of God's word, and of such as manure his Church with continual exhortations. Albeit then that we take never so great pain: yet shall we do no good at all with our labour, except God work with it by his holy spirit. But when he worketh with us, then is our labour available, and then it is said, 
Rom. 1. b. 16.  that the Gospel is the power of God too the salvation of all that believe. For God doth so utter the power of his holy spirit, that the preaching of the Gospel, and the secret and inward working of the holy Ghost, are things so joined together, as they cannot be separated. And so ye see in effect what we have too remember upon that saying of S. Paul.  
Now having spoken of praying, he sayeth, That ye may be strengthened in the inward man, by the power of his holy spirit. Here he showeth us the weakness that I spoke of afore: for if we perceive not our own need, we will never vouchsafe too resort unto God like poor beggets. We know that man being left to himself, will never acknowledge his own poverty, except it be proved too his face. To the end therefore that we should come unto him unfeignedly, and with true lowliness: it is for our behof too feel by experience, that we can do nothing at all, and that we be unprofitable in respect of all goodness, until our Lord have renewed us. That is the thing which Saint Paul intended too make us too understand. For though all the world generally do seek help at God's hand, yet is there scarce one too be fond among a hundred, that doth it truly and without hypocrisy. For if a man could search what is in some, he should find them ready too burst like Toads, with pride and filthiness, and that they presume woonderously upon themselves. They will go seek succour at God's hand, and yet think they have their seeking in themselves. Surely it is too excessive a lewdness, but yet is it a vice that reigneth too much. Howsoever we far, if we desire God too reach out his hand too secure us: let us learn first of all too abase ourselves, and let us know, that we have not sufficient strength of our own nature, but that the same must be fain too come from above, and from his holy spirit, as S. Paul hath expressed here. That ye may be strengthened (saith he) by the power of his holy spirit. No doubt but he maketh comparison here of things clean contrary. For so long as a man can do aught of himself, God's spirit needeth not to supply the room. But forasmuch as all power proceedeth of God's free goodness: therein it is showed us, that we can do nothing of ourselves, and that all the strength which we surmise ourselves too have, is but smoke that vanisheth away, and a stark illuzion of Satan, who seeketh too hold us fast in some fond selfweening, too the intent we should not repair too our God, and so be left utterly destitute. And besides this, Saint Paul showeth further, that it is a free bestowed benefit, that is too say, a benefit that proceedeth of Gods only free gift, too the intent we should not imagine, that when God succoreth us, he hath an eye too any thing else than our wretchedness, or that he doth it for any good disposition that he saw should be in us. And that is the cause why he succoreth us in all our needs. And therefore Saint Paul sayeth here, that it standeth us on hand too be strengthened by the power of his holy spirit, and that the same is a free gift.  
Now he sayeth, according too the richenesse of his glory. Wherefore is it, that he magnifieth the riches of God's goodness so much, but to beat down all the fond opinions wherewith men besotte themselves, in weening too bring, I wot not what, of their own, and by that mean too make themselves hail-fellow with God? Therefore it behoveth us to bear this thing well in mind. For S. Paul speaks too such as had showed great strength already: but yet was it meet that God should always have the praise of it. They were in great forwardness, and had fought already for the Gospel: and yet Saint Paul wisheth, that they might be strengthened. Herein we see that we be so far unable too begin too do good, that even when God hath set us in the way, when he hath reached us his hand, yea and when he hath continued his grace in us from day too day: 
Phil. ●. b. 13.  Yet if he do but turn away his hand one minute, we be quite quailed. And so we be warned (as we have seen afore) that as God is the beginner of our salvation, so is he the worker of it throughout, and there is nostedfa●●nesse in us, furtherforth than we be upheld by him, and by his holy spirit. And therefore we aught too be provoked too pray daily all the time of our life. For they that forget themselves, and fall asleep, shall soon feel themselves bereft of God's grace. And why? They be not worthy of it, because they seek it not with continual care. Therefore too waken us thoroughly both from our slothfulness and from our retchlessness, we must bear in mind, that seeing God hath called us into his Church, and touched us to the quick, to receive his Gospel with true obedience: the same aught to strengthen us so much the more too the end. Let that serve for one point. Again, let us understand, that God must needs show the riches of his glory, when he increaseth so his holy spirit in us by degrees. For must there not needs be an infinite treasure of his goodness, when he draweth us so to him at the first sight? In what plight we are when God chozeth us and taketh us too him? He draweth us not only out of a stinking puddle, but out of the bottom of hell. For behold, the thing that we bring with us by inheritance from our mother's womb, is cursedness, and to be as enemies to God, and too have nothing but stark malice and rebelliousness in us, and too be blind wretches, and (at a word) too be given too all evil, so as Satan reigneth over us, and we be his bond slaves, and are held down under the tyranny of sin. Now then seeing that God hath pitied us, in respect that we were so miserable creatures: Needs must it be, that he uttered the great riches of his goodness in that behalf, and meet it is that he should be glorified for the same. And (as I have said already) we aught too be the better touched therewith, that like as he hath adopted us for his children, so we may show ourselves willing too take him for our father. But howsoever we far, although he have reformed his image in us, yet must he be fain too utter the riches of his goodness, and too increase his gifts in us, and too make us too go on still with our course. And it standeth us so much the more on hand to bear this doctrine in mind, because we see the world hath been beguiled with these toys and opinions, that every man might well put forth himself through his own free-will, or at leastwise prepare himself too come unto God. And again, that Gods ad●ing of grace upon grace, is, because men have used well the grace that he had given and bestowed upon them before. Now as touching the first point, how is it possible that we should bring aught of ourselves too win God's favour withal? seeing we be like poor dead men, and as ●otten carcases, what preparation can we make too purchase favour at God's ha●●: Must not men need as be worse than be witched, when they conceive such ●●●yes? Wherefore let us learn too father the beginning, continuance, and end of our salvation upon God, and too shim all those devilish illusions, (which seem to maintain) that God in adding of grace unto grace, hath a regard how every of us hath deserved it. For contrariwise S. Paul telleth us, that in this care we must have nothing before our eyes, but God's goodness in showing himself so liberal towards us, that he never ceaseth too do us good. He is not like mortal men, which will say, I have done thee good enough already, content thyself: but like as he hath shed out the gifts of his holy spirit into us, so he is moved too increase the measure of them, till we be come too the full height of them, that is too wit, too full perfection.  
Now hereunto Saint Paul addeth expressly, the inward man: for we would fayne that God should always strengthen and increase us in this world, but in the mean while the heavenly life is as nothing with us. For some would show themselves valiant, and they be so ravished in their own conceit, that they ween themselves too be as Angels, so as men may speak of their deeds of prowess, and that they may be taken for proper men, and purchase themselves reputation. That is one kind of strength that men desire. Others desire too increase their substance by merchandise, or too get riches and possessions by any means howsoever it be. Othersome covet too be in credit and authority. Too be short, the means whereby we would have God too show himself bountiful towards us, is in pleasing our sensuality and earthly lusts. But on the contrary part, Saint Paul bringeth us too the inward man, that is too say, too the spiritual life, which is unseen of us, saving that we have record of it. For after the same manner doth he speak of the inward man likewise too the Corinthians, 
2. Cor. 4. d. 16.  saying, that the outward man corrupteth, but yet the inward man is renewed. What is it then that Saint Paul meaneth by the outward man? Richeses, bodily health, honour, credit, authority, and (at a word) all that we covet of our own nature. Those are the things that are meant by the outward man. Now (as I said afore) we would fain be strengthened in those things, but in the mean while we despise the inward man, that is too say, the things that belong too the heavenly life. And why? For we see them not, because we be gross witted, and entangled in this world. Therefore Saint Paul showeth us here, that if God list too diminish us too the worldward, we must be are it patiently, and he sayeth the like in the Text which I am about to allege. For when the faithless and heathenish sort which have their treasure in this world, do see themselves go too decay: they sigh and say, alas, where are the arms that I had in time past? where be the legs? & thereupon they fall too repining against God. Again, if a man that was rich be diminished, and God cut of the things that he possessed: he is in horrible unquietness, and he had liefer too be already buried, than too see his wings clipped after that fashion. Again, they that are led with ambition, and seek nothing but honour & estimation in the world, if they be once out of their accustomed credit, they think all is lost: But on the contrary part, God's children, which shut their eyes willingly at all the things which have a fair gloss here beneath, and behold the heritage of heaven by faith, are not so vexed when they see themselves diminished even in eysyght, & that God maketh them to drop away by little & little: they take all in good worth. 
2. Cor. 1. a. 5.  And why? For they have an eye to the change: which is, that by that mean God reneweth them, too give them the thing that is unseen, and too make them take courage again, as though the kingdom of heaven were hard at hand. So then, the thing that Saint Paul showeth us now, is, that look as every of us is carried away with his own foolish lusts, so would he have God too yeelo to his fondness. And contrariwise, by his praying unto God to strengthen us, he showeth us, that it must not grieve us, though we decay as in respect of our bodies, so we have the spiritual cheerelynesse that may make us too draw nearer and nearer unto our God, and too look still too the kingdom of heaven, which cannot fail us, assuring ourselves, that the bringing of us low, is too the end we should be exalted on high, 
2. Cor. 5. a. 1.  and that although we must go down into the grave, yet it is not too perish there altogether, but too be renewed again. Wherefore let us suffer ourselves too be so abased, that we may be set up again by the power of our God. And although we be poor despyred creature● in this world, let us suffer it patiently, and therewithal let us not cease too warrant ourselves that God will work in us as he promiseth.  
And furthermore let us mark well, what S. Paul setteth down here: for he useth not the single name of God, but sayeth, The father of our Lord jesus Christ, of whom all kindred is named in heaven and in earth. Now hereby he showeth us first of all, how familiarly we may go unto God, as hath been touched already. And the last sunday this text was declared sufficiently, 
Ephe. 3. c. 12.  where he showed us, how we may come unto God. But there he did set faith in the first place. Seeing then that we have assurance that the gate is opened for us, we may be bold too go in unto God. And this faith engendereth trust in our hearts, and trust giveth boldness. These are the three steps that Saint Paul did set down there. And here he showeth us how we obtain that privilege: that is too wit, because God hath not only his heavenly Majesty too be worshipped of us: (for although we aught too honour him in that respect, yet would it so astonish us, as too make us shun his presence as much as we possibly could:) but also addeth the title of father, and sayeth, that he taketh us for his children, by means whereof we he no more afraid of him, but may come familiarly to him whensoever occasion serveth, forasmuch as he hath his arms open too receive us. This is an article well worthy too be minded. For if we cannot call upon God, what will become of us? in what plight shall we be? It is said, that all our welfare lieth in having our recourse unto God. Now if we think that God will hear us, 
james. ●. a. 6.  when we pray doubtingly and debatingly: we beguile ourselves, as sayeth S. james. Therefore we must n●t be as reeds that are shaken with every wind, or like the waves of the sea. But we must be well and thoroughly assured, that God which calleth us too him will not disappoint us. Wherefore when we pray unto God, it must be with trust, that we shall not lose our labour. But how may we come by that? For behold, God hath 〈◊〉 incomprehensible 〈◊〉, & what a distance is there between him & us? Though we could 〈◊〉 above the clouds, yet could we not come nigh God, by reason of the infinite highness that is in him, for the heavens comprehend it not.  
Then should we be as folk forlorn and vainshed away, 
1. Kings. 8. c. 27.  if jesus Christ were not there as a mean to make us way. And that is it which S. Paul meaneth here, when he sayeth, that he prayeth too the father of our Lord jesus Christ, too the end we might 〈◊〉, that he is not far from us, if we hold the way that he showeth us, that is too wit, if we make jesus Christ our advocate, to bear word for us, 
Hebr. 9 d. 24.  and speak as it were by his mouth. For he is entered into the Sanctuary of the heavens, too present himself there on our behalf, that it might he all one, as if he bore us upon his shoulders, and bo●h we and our prayers be accepted and allowed of God, and we be sure that they vanish not away into the air, but that God 〈◊〉 them as well as if he were hard by us, according to his promise made in the Psalm, which is, that he willbe near at hand to all such as call upon him in truth. 
Psal. 145. d. 18.  Had this been well considered, the wretched world had not troubled itself so much, in seeking too He Saints and She Saints, too be their patrons and advocates. As for example, when the wretched Papists say, that they must have the Virgin Mary & S. Michael for their intercessors, and other Saints, whom they have devised of their own brain: ho (say they) we be not worthy too come in God's presence. It is very true: but his unworthiness of ours aught also to make us too seek the remedy which God hath appointed for us, that is wit, too repair too our Lord jesus Christ, who is the way that leadeth us too his father, according too this saying of his, I am the way, 
john. 14. ●. 6.  the truth and the life: and whatsoever ye ask of Go● my father in my name, shallbe granted you. There our Lord jesus promiseth, that whatsoever we ask of God his father in his name, shallbe done unto us: and thereby he warranteth this doctrine. Therefore let us mark at a word, that in as much as our Lord jesus offereth and putteth forth himself too be the way too lead us unto God his father, we must not go ranging up and down, but if we will needs seek any other way, we shall but stray, and never be at any certainty to come unto God. Furthermore, too the intent we may be contented with jesus Christ alone: let us bear well in mind how he sayeth, that all our requests shallbe heard, if they be grounded upon his 〈◊〉. Ye see then, that the thing which Saint Paul meant too show 〈◊〉 first place, is, that as often as we pray unto God, we must assure 〈◊〉 selves, that although we be unworthy too come unto him, yet notwithstanding he ceaseth not too accept us, and our prayers are a sacrifice of good and acceptable sent unto him, when we acknowledge him too be the father of our Lord jesus Christ. 
john. 17 ●. ●1.  But yet must 〈◊〉 also add, that which the Gospel showeth us, that is too wit, that 〈◊〉 be members of his only sons body. For had we no alliance 〈◊〉 jesus Christ, we should gain nothing by knowing him too be the son of God. But forasmuch as we be made one with him, and he boutsafeth too communicate all his goods unto us: therefore we may well call God our father. And for that cause also did he say 〈…〉 disciples, I go my way too my God and your God, too my father and your father. 
john. 20. c. 17.  Thus much concerning the first point.  
And herewithal we must mark well also, how S. Paul addeth for a larger declaration, that all kindred both in heaven and earth is named of him. In saying so, first he showeth that the jews aught to be joined unto the gentiles, and that for as much as the Trumpet of the Gospel is blown, God's grace must be preached abroad every where, that men of all Countries and Nations may call upon God: And thereby also it is showed us, that although we come of the heathen which were erst cut of from the kingdom of God: 
Ephe. 2. d. 19  yet we be now made his household folk, and registered among the Citizens of heaven, and God avoweth us too be so. And so ye see that by the father of our Lord jesus Christ, an also because jesus Christ is made our head, and hath received us for his body: ye see (I say) that all kindred is named of him, because God vouchsafeth too take us too him, yea even us poor wretched creatures, which are not worthy too be of the number of the worms of the earth, yet notwithstanding he not only vouchsafeth too admit us into the company of the jews, 
Exod. 19 a. 6.  which were a holy lineage, the chosen people of God, and his own inheritance: 
1. Pet. 2. b. 9  but also hath taken us into the fellowship of the Angels of heaven. 
Apo●. 5. c. 10.  For Saint Paul is not contented here with setting down a kindred among men, too show that he meanest of the faithful is matched with Abraham, David, Peter, and Paul: but he showeth, that he is matched even with the Angels (of heaven too.) And soothly we may well have that dignities seeing that jesus Christ himself vouchsafeth too be our brother, and hath knit himself to us in the bond of brotherhood. Thus ye see how we should be guided in praying unto God, that we may coin unto him in fear and reverence, considering his majesty which is infinite, and moreover not too be abashed at it, ne too turn away, but understand that inasmuch as God hath vouchsafed too take us for his children, and our Lord jesus Christ is ordained our mediator, too the intent we 〈◊〉 come unto him▪ we may come with full trust before 〈◊〉 of grace, and not stick too call God our father with open mouth, ●●cause he hath showed, 
Hebr. 4. d. 16.  that he taketh us for his children, and we have jesus Christ for our brother by adoption, 
Rom. 8. c. 15.  and we need not too doubt but that all the Angels of heaven acknowledge and avow us for their brethren, when we come too God so joined too our Lord jesus Christ: like as on the contrary part also if we swerver from that mark, we must needs be cast of, and the Angels must become our enemies and adversaries, and set themselves against all the prayers that we can make.  
Now let us fall down before the majesty of our good God, with acknowledgement of our faults, praying him too vouchsafe too reform our life in such wise, as we may show by our deeds, that we have not lost our time in going too his school, and endeavour and enforce ourselves too please him in all things: and that forasmuch as we be not able too serve him always in perfection, he will vouchsafe too bear with our infirmities, & to bear them up in the mean while, so as we may not cease too resort still unto him, seeing the need and necessity wherewith we be pinched. And so let us all say, almighty God heavenly father. etc.   

The twenty Sermon, which is the fifth upon the third Chapter.  
14. For the which thing I bow my knees too the father of our Lord jesus Christ:  
15. (Of whom all kindred is named in heaven and in earth.)  
16. That according too the riches of his glory, he grant you too be strengthened with power by his spirit in the innards man.  
17. And that Christ may devil in your hearts by faith.  
18. And that ye may be rooted and grounded in Love, too the intent ye may comprehend with all the Saints, what the wideness, and the length, and the depth, and the height,  
19 And know the lovingness of Christ, which passeth all knowledge, that ye may be filled with all fullness of God.  
We have seen this morning by what entrance we must offer our prayers unto God, if we intent too be heard at his hand, and too have full assurance that our prayers shallbe well liked: namely that jesus Christ be our guide and advocate, and make intercession for us, so as we speak not but as it were by his mouth. Now he hath set it down for a rule in praying unto God, 
Math. ●. b. 9  that we must call him father. And how dare men be so bold or presumptuous, as to call God their father? Surely we can allege no right whereby too claim any such dignity. For not even the Angels have it, but by means of our Lord jesus Christ. Then is it unpossible for us too pray too God, as he commandeth us, and after the manner which he teacheth us in his word except jesus Christ be our advocate. For on whether side are the Angel's akin to us? shall the Virgin Mary be found to be our great Aunt or Grandmother? What are the Apostles? Too be short, we must resort too our Lord jesus Christ, too have his spiritual kindred, whereby God avoweth us for his adopted children. And when we once have that, we must no more doubt whether God will hear our prayers or not, seeing we come not to him upon a foolish rashness, by presuming upon our own natural reason or selflyking, but with obedience too his commandment. Again, we have his promise, which can never deceive us. contrariwise all they that think too obtain favour at God's hand by any other mean, do but run astray, and have shut themselves out of the door already. And therefore there is now none excuse, but that we must simply hold the way which the Gospel showeth us, to come unto God by, that is too wit, in the name of our Lord jesus Christ, without adding of any other creature, as we see done by the whole world. In deed they that pester up a throng of patrons and advocates, (as they term them,) hope too be well welcome unto God. But by what warrant? Who hath promised them, that God will accept their devotion, and all that they offer unto him? For it is not in us too appoint officers in heaven. In a Court of justice of the world, it might well be a matter of course (as they term it,) and it might lie in the power of a judge, too give leave too whom he listeth, too plead mens caces, too the intent there might be no confusion. But if we will make advocates at our own pleasure, and upon our own head (in heaven:) it is all one as if we would rob God of his authority and sovereignty. Yea, and we must bethink us how S. Paul sayeth, that all our prayers and supplications, shall never be aught worth, but utterly unprofitable and vain, if they be not conformable to God's word, so as we take our rule from thence. For how shall we call upon a God (saith he) whom we know not, at all adventure? And how shall we know after what manner we should pray, and what style and speech we should use? 
Rom. 10. c. 14.  We must come too hearing, not of the things that men shall bring us of their own brain, but of the things that God commandeth us. So then, we must use this modesty and sobriety, and not speak at random when we pray unto God, but simply obey his word. Yea and we know that prayer is the chief sacrifice that God requireth. For whereas it is said, that we must worship the only one God: 
Deut. 6. c. 13. &. 10. d. 20 & Math 4 b. ●0.  it is not alonely with ceremonies, as with kneeling down before him. In deed that is requisite: for it is meet that we should honour our God both with our body and with our mind, because they be both his. Howbeit in worshipping him, we must acknowledge truly that we hold all good things of him: and that do we in praying too him. For we come thither as poor souls utterly destitute of all things that are meet for us, knowing that without him we be worse than miserable. It is said in the law, that in offering sacrifice too God, men must not do any thing at all of their own head, but follow his ordinance, insomuch that it was forbidden them too take strange fire too use upon the altar: whereby it was meant in a figure, 
Levit. 10. a. 2.  that men should utterly forbear all their own devotions, when they intent too offer any thing unto God. Likewise they were forbidden too offer sacrifice without salt, 
Levit. 2. d. 13. &. Mark. 9 g. 48.  thereby too show that we aught too have a sure instruction, so as all the offerings which we offer up too God, be sauced or powdered with his word: for without that, there will be nother taste nor savour in them. But seeing that we now adays have the substance and truth of the figures of the Law: whensoever we offer our prayers and supplications unto God, or yield him praise and thanks, let us do all by our Lord jesus Christ, 
Heb. 13. c. 15.  as the Apostle too the Hebrews exhorteth us. This serveth too finish up the matter that was begun this morning.  
And we must call to mind what S. Paul told us this morning: namely, that in praying unto God, we must not be given too our worldly affections, but seek that God may be glorified, and that the residue may be but as an appurtenaunce too it. That is the cause why he spoke purposely of the inward man. For if God should give us the bridle too ask whatsoever came in our head, or if we on our side should take such liberty: what a thing were it? If he should give us all our own ask, it would turn to our ruin and confusion. For we have our lusts further out of square, than little children or sick folks. And all of us generally do by experience found in ourselves, that we be fast settled here below, and would fain be held continually in this world: we hung our heads groveling downward, and cannot lift them up. So much the more therefore doth it stand us on hand, to mark well the thing that S. Paul showeth us in this sentence: namely that we aught too pray God to renew us, and too strengthen us by his holy spirit, and too increase his gifts in us more and more, that in passing through this world, we may always am at that mark, and be here but as wayfarers, too the end that our Lord may avow us for his children, and the heritage be kept for us, which he hath promised us, and bought so dearly for us by the death and passion of our Lord jesus Christ.  
Now hereupon S. Paul inferreth, that jesus Christ may dwell in our hearts by faith. Whereby he showeth, that without Christ we shall never be made partakers of any one drop of God's grace. It is true, that God hath the whole fullness of life, light, righteousness, and all goodness in himself. But where is the head wellspring? It is utterly hidden, & we shall never be able too come at it of ourselves. And if we think too do any good by our own inventions: it is but a deceiving of ourselves: we shall but dig pits continually, yea even such pits as are full of holes, and have no springs of water in them. Behold, 
jerem. 3. c. 13.  the thing that men gain by following their own inventions, is, that they make much trotting up and down, and are never the nearer. But our Lord jesus Christ is a fountain whereout we may well draw ou● fill: yea and we need too make no long windlasses too come unto him, because he offereth himself, saying: All you that are a thirst come unto me & drink, for whosoever drinketh of the living water that I give him, 
john. 7. c. 37.  shall have enough, both for himself, and also too make it flow 〈…〉 his neighbours. Now then, for as much as our Lord jesus Christ doth so 〈…〉 and bountifully offer us the benefits which we receive of God his father: therefore S. Paul saith, that he must be fain too devil in our hearts, that we may be reformed by God's spirit. And let us mark, that jesus Christ hath the full perfection of all goodness in him, not only in respect that he is the everlasting son of God, but also even in his human nature which he took of us, and wherein he become our brother, hath he also received all fullness, according too this saying of the Prophet Esay, that upon him shall rest the spirit of wisdom, 
Esay. 11. a. 2. 3. 4.  the spirit of understanding, the spirit of the fear of God, the spirit of righteousness, and the spirit of strength. And too what end? Is it for his own use? He had no need of it: but (as it is said in another Text) it was to the end that he should distribute it unto all his members, and we all of us from the most too the lest draw of his fullness, not fearing that fountain can dry up. Seeing then that our Lord jesus Christ doth by the Gospel daily communicate and offer unto us the things that we want, and are needful for our salvation: it is not for naught that S. Paul having showed that we can do nothing furtherforth than we be upheld by God's grace: addeth, that God must be fain too devil in our hearts.  
Now upon these words, we have too gather first of all, that God thinking it not enough too remedy all our defaults and misdooyngs, and all our wants, hath vouchsafed too give himself too us in the person of his only son. If it were told us that we be restored too the former state from whence our father Adam fell, that were very much, and therein we should have an excellent record of the goodness of our God: but he hath not only given us both heaven and earth, that is too say, all things that are fit for us both in respect of this flightful life, and of the everlasting salvation of our fowls: but also he hath given himself unto us. And how is that? Even by giving us our Lord jesus Christ, as is said of him in the ninth of the Prophet Esay. And all the Scripture also leadeth us thither, when it showeth us how God giveth himself unto us, and how we possess him, and have full fruition of him. And thereupon we must conclude with that which S. Paul sayeth, in the eight too the Romans, namely, that inasmuch as God's son who hath all excellence and dignity in him, is given unto us? shall any thing else be withhild from us: Seeing that God hath granted himself so f●rfoorth unto us, as too have his son to devil in us: shloud we now doubt (of the obtaining) of the things which ●ee knoweth to be for our profit and behoof? Think we that▪ they shallbe denied us? Ye see then that the thing which we have to remember in the first place, is, that God hath showed himself so bountiful towards us, 
Psal. 119. 57 & Psal. 16. b. 5.  that he hath not thought it enough too put us in possession of all his goods, but hath vouchsafed too become our portion and cup himself, as the scripture sayeth, which useth such similitudes, to show, that as a man seeketh his ordinary repast, and is well appayd when he hath meat and drink, because he is refreshed by it: so must we resort unto God, too have the true food: and we must hold ourselves contented with him, when he giveth himself so unto us. And herewithal let us ever bear in mind what I have said, namely, that we need not too sore in the air, nor too make any far fetches for the possessing of God, because he hath knit himself too us in the person of of our Lord jesus Christ, and in him we are made partakers both of him and all his benefits. And S. Paul setteth down the word faith, too show us how dear the doctrine of the Gospel aught too be unto us. For it is not enough too have said, that jesus Christ dwelleth in us, because we will always have our replies (and say) How may that be? For we cannot sty up so high. He is in the glory of heaven, and we be crawling here in the world, subject to miseries without number. Seeing then that there is so long a distance between him and us: how may he devil in us? Now S. Paul addeth purposely, that the Gospel is of such power, as too unite us to God's son, at leastwise so we receive it by faith: for it behoveth us too consider the contents and substance of the things that are preached unto us, concerning the grace of our Lord jesus Christ. It is not only said, that it was Gods will too have him offered in sacrifyzce, too the intent we might be reconciled, and all our suns be wiped out, so as they might never come too account, and (too be short,) that full amends might be made for all our sins by his death and passion, and that he was razed again for our justification, as S. Paul sayeth in the fifth too the Romans: not only those things are said of jesus Christ, but it is also said, that he is our head, as we have seen already, & that we live of his own substance, as a tree draweth his sap from his root, and that as the head of a man sheddeth forth his power through all the body, so have we a secret union, and such a one as is wonderful and far above the order of nature, because that although jesus Christ be in heaven, yet he faileth not too devil in us. And soothly if the Sun can so cheer us up by his beams without fleeting out of his place, insomuch as we see that every morning we be as it were refreshed and comforted (by his ryzing,) yea and even sick folks feel some cheerlinesse by him though they lie a long in their beds: seeing that a creature which is not only transitory and corruptible, but also senseless and unmovable of itself, hath notwithstanding such force and property given it of God, too rejoice and refresh us after that fashion: what shall our Lord jesus Christ do, who is ordained too have the fullness of the Godhead dwelling in him, 
Coloss. 2. b. 9  and to shed forth all the gracious gifts of God his father upon us, too deal them unto every of us according too his measure, as is said of him in the xiiii Chapter of Saint john? Then if we come too Christ with belief in him, that is too say, if we receive the promises of the Gospel: let us assure ourselves that he will devil in us, even by the means of faith. But hereof we shall treat more fully in the fifth Chapter. Notwithstanding, this text could not have been understood, unless I had noted the thing that I have briefly touched even now: that is too wit, that jesus Christ dwelleth in us by faith, and that our receiving of him as he offereth (himself with) all his grace by the Gospel, is not alonely too look upon him aloof, or too have it told us, that he hath offered himself in sacrifice for us once for all: but too the end he should devil in us by the power of his holy spirit, and we be knit unto him, and feel that he doth truly execute the office of a head towards us, so as we be members of his body, and live of his proper substance. That then is the cause why S. Paul added the word Faith, when he said, that jesus Christ aught too devil in us.  
Nevertheless we must not go about too pluck jesus Christ out of his heavenly glory, too the intent too be the nearer unto him, as the unbeeleevers do, who will needs devil ever still beneath, and transfigure God after their own liking. And we see what is done in the popedom. For there is no God among them, but a sort of puppets which they call Images and rememberances. And moreover, because they see well that those are but dead stocks and stones: they have made another God, whom they have shut up in a box, and too him they resort as too a living God. In deed if they had the supper of our Lord jesus Christ according too his institution, in stead of the abominable Mass which they have brought in on their own head, jesus Christ would be present among them: howbeit not as they imagine. For in the Supper we do truly receive the body and blood of our Lord jesus Christ, too be fed of him, and of his own substance, so as he performeth the thing which he speaketh by his word, namely, 
john. ●. f. 35.  that he is our spiritual bread and drink, and hath wherewith too satisfy us too the full. Yea, but yet are the bread and the wine of the Supper, as pledges that our Lord jesus giveth himself too us, to the end we should seek him above after a spiritual fashion. So then, Saint Paul showeth us, that if we will have jesus Christ joined unto us, we must not be given too our own beastliness, but our hearts and minds must be lift up aloft too seek him above, as hath been declared already. 
Coloss. ●. a. 1.  It is true, that he cometh down too us by his word, and by the power of his holy spirit: but that is too the end that we should mount up thither too him.  
Howbeit there is one thing more which we aught too mark well in Saint Paul's saying, that Christ must devil in our hearts. For many men have him in their mouth, yea and also in their brain, as they understand him, and they think themselves well discharged, when they can babble of him: but in the mean while there is no lively root in them. Then is it not enough for us to have some roving knowledge of Christ, or too gaze at him in the air, as they say, and too be able too talk of him with full mouth: but he must have his seat in our hearts within, so as we be knit to him unfeignedly, and with a true affection. That is the means for us to be made partakers of God's spirit.  
And too be short, we may see here, that all such as ween too obtain aught at God's hand but by the mean of our lord jesus Christ, do but range and wander in vain, and shall always find themselves empty: insomuch that when they think themselves too be full fed, it shallbe but with wind, that is too say, with vain and trifling imaginations, as I told you this morning. They therefore which devyze patrons of their own head, and surmise that God will favour them for it, and in the mean while let jesus Christ alone: must understand, that they be so far of from obtaining their requests, that God doth rather abhor them, insomuch that when they once serve from the ankerhold which is set forth for us in the scripture, (that is too wit, from having our Lord jesus Christ for their lodesman) the Angels of heaven must needs forsake them, and the Saints also, to whom they behighted themselves, must needs deny them, yea & all of them must set themselves against them as adversary parties. For there is no means for us too be matched with the Angels, Prophets, Apostles, and Martyrs, till we have true concord with them. And how shall we have that? By faith: that is too say, according too the pure doctrine of the Gospel. Not that it is enough for us too have our ears beaten with it: but that we must receive the things that God promiseth us there, so as we abhor all that ever Satan can set afore us, and have none other guide than only our Lord jesus Christ, who hath told us, that he is the light of the world, 
john. 8. b. 12.  and that whosoever walketh in him, cannot stray. But by the way we must search and examine ourselves narrowly, that we take not a vain cloak under the name of jesus Christ, as we see many do now adays, which protest themselves to be Gospelers. And even among ourselves, what a number are there which will show signs great enough, that they be willing too follow God's word? But they think too discharge themselves with petty trifles: and when they have once given ear (too the doctrine) and spoken a few good words: then, too their seeming, God is highly bound unto them. But here it is showed us, that we have none acquaintance at all with him, until jesus Christ devil in our hearts. And that is the very mean whereby too be filled with his benefits, and too have his holy spirit dwelling and reigning in us. For unless we fear God, and walk in his obedience, so as we behave ourselves according too his will, and all our wits and desires aim thitherward: it is a token that we live after the flesh, 
Gala. 5. c. 16.  as Saint Paul sayeth too the galatians. Therefore we must show by our outward fruits, that we be truly joined too jesus Christ, 
Rom. 8. a. 5.  and that he hath made us partakers of his holy spirit.  
Now hereupon Saint Paul addeth further, that we must be rooted and grounded in charity. This word Charity or love, may be taken as well for the love that God beareth us, as for the mutual love which we aught to bear one towards another. But the very true and native sense of Saint Paul here, is, that he meant too have us knit together. For as he spoke heretofore of God's free love towards us, so now he showeth how faith importeth that we should have brotherly love one towards another. And the holy Scripture bringeth us always to that point: insomuch that when there is any speaking of the full perfection of good life: faith goeth before, & then comes Charity next unto it. For the end that we must begin at, is the utter abasing of ourselves, too the end we may seek all our welfare at God's hand, and that our seeking of it there, may be, first too acknowledge that he giveth us all things in the person of his only son: and secondly, too call upon him too settle our faith in him, too flee wholly for refuge too his mercy, and after as every man feeleth himself bound unto him, (as all of us are exceedingly,) so to acknowledge by our thanksgiving, that he is our righteousness, our holiness, our victory, our joy, our glory, and our happiness, that we may perform the thing which is said in jeremy, whosoever glorieth, let him glory in the Lord, 
jere. ●. f. 24.  because it is he that worketh righteousness, justice, and mercy. Ye see then that we must rest wholly upon our God, or else all the virtuousness which we seem too have before men, shallbe but filth and dung. Now then, have we faith? Charity must be matched with it, and we must live evenly and uprightly one with another, & every of us acknowledge thus, I was not created for myself, nor to seek mine own private benefit & commodity, but for the benefit of my neighbours also. And therefore let us abstain from all guile, wrong, outrage, and malice, and endeavour to serve each other's turn, according too our ability. That is the perfection of good life.  
Saint Paul having spoken already of faith, addeth now, that we must also be grounded in Charity: as if he should say, we must not have alonely some fit (or pang of love) as many men have: but there must be a steadfastness and even holding on in it all our life long. For a thing may give a great blaze, and yet quail anon after. Behold, a huge building may be overthrown with one blast of wind, if it be not set upon a sure foundaton. Also a man may set up a great tree: but if the root be cut asunder, what will come of it? It must needs fall down out of hand, or else if it have some hold a the one end for a time, it must needs whither at the heat of the Sun. Even so is it with us, when we have a great zeal which is not well rooted in our hearts: for it willbe but as a mask or a gay show before men. That is the cause why Saint Paul exhorteth us purposely too be grounded in charity, too the intent too correct the vice of loving, by starts or fits (as they say) which is too common a thing. Nevertheless, it were a fondness too conclu●● therefore, that our salvation were grounded upon our good works. For here he treateth not of the cause of our salvation, but ●nly how we aught too rule our life. Again, we know there is but one only foundation of the Church, as S. Paul sayeth in the third chapter of the second Epistle too Cori●thians, and as we have seen already in this self-same Epistle, and specially as jesus Christ himself declareth in the sixteenth chapter of Saint Matthew. And which is that foundation? It is jesus Christ, and no man can lay any other than that which the Prophets and Apostles have laid, and we must hold ourselves too it at this day, and even unto the worlds end. And yet may we not cease too be rooted in love by means of our Lord jesus Christ. When men demand what is the cause of our salvation, by what mean we be brought into his favour, and how we may come unto him, and call upon him with full trust: 
Coloss. 2. b. 9  (we must answer) it is, because our Lord jesus Christ is given us, and it is he in whom the fullness of the Godhead dwelleth. Now we be yet far of from such perfection: Howbeit, forasmuch as we be grounded upon our Lord jesus Christ, we have a steadynesse that continueth all our life. So then let us mark, that Saint Paul exhorteth us here too true steadfastness, too the intent we should never be weighed of well doing, though we have never so many occasions too thrust us aside. For even such as are best minded (too see too) do nevertheless take pritch at it, when men show themselves unkind towards them: and when they consider, that for their well doing men will requited them with all evil, they be sore grieved at it, and become quite out of heart. And that is a cause why so few continued in the fear of God, and walk as they aught too do: for it seemeth too them, that they have lost their labour in doing well. Again, there followeth this inconvenience also, that the wicked take occasion too rush out so much more into all manner of harmfulnesse: so that if a man live in simplicity, and bear the wrongs patiently that are done unto him: all men will be doing with him, and every man would eat him up, as if he were a sheep among an hundred Wolves. Such as are easily entreated too give of their goods too their neighbours, seem too be set out too the spoil, and every man will be catching all that ever he can from them. When men see so lea●de dealings in th● world, it maketh every man too take out his own share, as men say. But contrariwise it is told us here, that if we be rooted and grounded in charity, although men thrust us aside, and discourage us by their unthankfulness: yet will we not cease too hold out in well doing, because we have a good and deep root.  
And S. Paul having spoken so of the good will that we aught 〈◊〉 bear towards our neighbours, returneth too his matter of faith. And surely the chief point for us, is too know that God avoweth us for his children, and that our sins are forgiven us, so as he taketh us for righteous. If we have not that, how can we find any sweetness in serving and honouring of him? And how or with what courage can we pray to him? What praise can we offer to him? Too be short, it standeth us on hand too be certified of the infinite good that is done us by our Lord jesus Christ, too the end we may be ravished in love with our God, and inflamed with a right zeal to obey him, and hold ourselves short under his awe, too honour him with all our thoughts, with all our affections, and with all our hearts. The cause then why S. Paul continueth this matter, is to print it in the minds of the faithful, where their salvation lieth, and how they may be sure of it. And so much the more do we see what the wretchedness of the world is. For there is none other assurance, than the calling upon God on this groundwork, so as a man be lifted up by faith too offer himself into his presence. But on the contrary part, we see how men have gone too work. And in deed they have not been ashamed in the popedom, too say, that we aught too be always doubtful of our salvation, and that we cannot have a sure belief of it. And it is not the ignorant sort which say so: but all the doctors of their synagogues hold it for an article of their faith, that we aught too be always in a mammering and doubtful. And that is even as much as too cast men up at adventure unto Satan. So much the more therefore behoveth it us too bear well in mind the doctrine that is contained here, that is to wit, that when we once know the love that God beareth us in our Lord jesus Christ, and in such wise as he hath witnessed it too us by his death and passion, and doth still daily warrant it by his Gospel: we have the perfect knowledge, and such as shall give us full happiness. And that is the cause why he sayeth, too the end ye may learn with all the saints, what his height, & depth, and wydnesse, and thickness is: that ye may know all this, sayeth he. How now? meant S. Paul too make us Carpenters or Masons, that he speaketh here as of the height of a building? Intends he to teach us th● science of Masourie, that he speaketh thus of wideness? Not: but he openeth his own meaning by & by, saying: It is the Love that hath been showed us in jesus Christ. Therefore when we once know how well God loveth us, and how inestimable the mercy is, whereof he hath given us so good a pledge, in the person of his only son: we have all that can be, sayeth he. Let us enforce all our wits both upward and downward, let us sty above the clouds, let us pierce too the Centre of the earth, let us go down too the bottoms of the deeps, and let us rake over sea and land, yet shall there be nothing but vanity and leazing. When we have ended all our wyndlasses, surely we may peradventure discourse like folk that are very subtle, & have learned the understanding of many things: but yet shall there be no substance in us. But when we once know that God is our father in jesus Christ, and how that cometh too pass, and by what means we obtain so great a benefit: that is the thing (sayeth he) whereunto we must hold us. For it is the true measure of our faith, they be the bonds of it, and whosoever covers too know more, doth but go astray, as though he would wilfully enter into a maze, wheroutof he could never wind himself again. Wherefore let us hold ourselves contented with jesus Christ as he is, and as he uttereth himself by his Gospel, and then shall we be filled full, sayeth S. Paul. With what filling? Even with the fullness of God, sayeth he. As if he should say, Wretched folk as we be, there is none of us but he coveteth knowledge, and it is a natural desire which burneth all men. Insomuch that we shall see many which consume all their goods, and spare nother their bodies nor their lives. And what too do? Too get knowledge. We shall see othersome trot from place too place. And what too do? Too get knowledge. All men than have that desire, some more, and some less, and there is not so ignorant a person, which would not feign come too knowledge. Now then, seeing we be all inclined thereto of nature: let us learn which is the true knowledge. In deed there are sciences which are behoveful too pass this world withal, and requisite it is that men should have arts and trades, and also the liberal sciences, as they be termed. All these are good, if they be referred too their due ends. But yet notwithstanding we must come too the Science of Sciences: for that is it which will never fail. For when a man shall have trotted all the earth over, (about other Sciences,) what profit will come of it? It will be but vanity, as I said afore. Wherefore let us not seek any thing out of jesus Christ, but let us rest wholly there, and not serve any whit at all from him.  
And here we see first of all, the thing that I have touched already heretofore: namely, that if we knew well what our Lord jesus Christ is, we would easily give over all other things, according as it is said in the third too the Philippians, 
Phil. 3. b. 8.  that S. Paul counted all his former high esteemed things as loss and dung, to the end he might hold himself too jesus Christ, and that he went forward therein all the time of his life, yea and did as it were hold his arms stretched out too catch it, as he himself protesteth. Ye see then, that the thing which we have too mark here, is, that when we once know that jesus Christ, and the benefits that he bringeth us, namely that we may resort too God in his name with full trust: we shall no more have our minds so vexed with unquietness, but we shall stand fast and steady in pure simplicity of the Gospel. Howbeit, for the better understanding hereof, let us see how men speak of our Lord jesus Christ. In deed they will call him the son of God, and they will take him for their Redeemer: but in the mean while they will make a dole of his offices, and part them here and there as a pray. The holy Scripture calleth him the only Priest, because it belongeth alonely unto him too reconcile us unto God. And how many do now adays take that upon them? Even as many Monks, Freers', Mass Priests, and Hypocrites as be in the world: for they cell their prayers, as though jesus Christ had resigned his place unto them. And under pretence thereof, they devour all the wealth of the world, and in the mean while jesus Christ is thrust a great way of. Again, it is said, that by the one sacrifice which he offered once for all, he hath gotten us grace and salvation, yea even for ever, so that his death and passion appeaseth God's wrath, because that thereby we have full righteousness. But yet for all this, the Mass is brought in, as though the sacrifice that jesus Christ offered in his own person, were but a bore figure, and that the thing which the Papists have invented, were the only mean (as they say) too purchase favour at God's hand. For the whoremaster goes thither too pay his ransom: so does the drunkard, the wicked swearer, the loose liver, the pillar and poller, the quarreler, the glutton, the eater up of his neighbour: all these resort too the Mass for their ransom, and bear themselves on hand, that God is well appayd.  
And in the mean while what becometh of the sacrifice of jesus Christ? Tush, that must be thrust under foot. Again, it is said, that jesus Christ is our only Advocate, which maketh intercession for us unto God his father. Yet notwithstanding, in the Popedom there are whole warreins and Swarms of Patrons, which every man hath forged of his own brain. And they be not contented alonely with the Apostles and Martyrs: but they must also have their S. Christopher, & their S. Catherine, which are night Ghosts that were never borne in the world: but look whatsoever the devil did put in their heads, 
●. Cor. 1. d. 30.  it was received. Again, it is said, that jesus Christ is our righteousness. But what for that? Yet nevertheless every man takes upon him too make atonement with God by his own works. And thereupon sprang the ground work of merits and of all the rest. Again, 
john. 14. a. 6.  it is said that jesus Christ is our loadestarre, and the way whereby we must come too God his father, and finally too everlasting salvation: and yet will they needs have whatsoever cometh in their own imagination. O (say they) me thinks this is good, and seeing I do it of a good intent, why should not God take it in good worth? Thus they make God a pretty fellow to stoop at their appointment, and as a jack to creep under their sleeve (at their pleasure.) See how proud men are, when they once turn away from God's pure truth unto their own foolish inventions, so as there is not so pure and sound a thing, which they corrupt not. What is then the cause that all things have been turned upside down in Popery? It is for that they knew not jesus Christ for such a one as he is set forth in the Gospel, but only have made, I wot not what, a dead and unavailable thing of him, and kept no more but the bore name and titles of him.  
Then is it not enough for us to say, we believe in jesus Christ, and that we take him for our redeemer: but we must also know to wha● purpose he is sent us of God his father, and what benefits he hath brought us. When we once know all this: then shall we be filled with him. We shall not need to go bibbling here and there, nor to lap or lick up mud and stinking water one where or other, for want of meat and drink that is fit for us. Our Lord jesus Christ hath told us, that we shall find both meat and drink in him, so as we may thoroughly satisfy ourselves both with meat and drink that is good & wholesome for the nurrishment of our souls. So much the more therefore behoveth it us to go thither: & when we read the holy scripture, let the mark that we look at, be always too know what the grace of God is which he hath showed us in the person of his only son: and when we once know it, we shall have profited very well in God's 〈◊〉, & may well cast away all other things as filth & poison. In deed 〈◊〉 doctrines will have some savour at the first sight, for we see 〈…〉 do always follow that which Saint Paul speaks in the second too the Colossians, that is to wit, that because their dreams and dotages have some show of wisdom, 
Coloss. 2. d. 23.  therefore they give themselves unto them. But we must understand that there is no true food, but that which God giveth us, and that it is his will to provide us of all things which he knoweth too be needful for us. Will we then be filled without him? Think we, that if we seek too the Virgin marry, and call her the mother of grace (after the manner of the papists, which do commonly give her that title): we shall there find the things that we want: Surely it is all one as if we would go seek food, & snatch here a bit & there a bit by morsels & gobbets. But jesus Christ saith, Come unto me, & ye shall find all that you have need of: according whereunto, it is said, that all the treasures of wisdom & knowledge are enclosed in him. 
Coloss. ●. a. 3.  Then if we once know the love that God his father hath showed us in his person: we shall have the fullness of all wisdom, we shall no more need too troth here and there, we shall no more need too go up nor down, nor far, nor wide: for we shall have wholly whatsoever is good and requisite for our welfare. When we hear this, must it not needs be, that we be as good as bewitched, if we believe not God, too rest wholly upon his sayings, without flinging abroad after that fashion, and without making of so many wyndlasss to trouble and tire ourselves too no purpose? And that it is which is meant in the Prophet Esay, where he sayeth, Go tread in your own ways: and when ye have compassed and gone about both heaven and earth, 
Esai. 66. a. 3.  what shall it boot ye? Then if we be so blind as too stray out here and there, and cannot keep the way that is showed us, but will needs go dig pits at our own pleasure, 
jerem. 8. c. 13.  and forsake the spring of living water, which God hath set before our eyes: it is good reason that we should be both ahungered and athirst, & lie broiling in our own foolish lusts, to troth to and fro like women with child, which long too eat n/a Coals, and had liefer drink the water of some puddle, than the water of a fair clear spring. If we fall too gadding in that manner after Satan, and be ●gre of his illuzions and trumpery, and cannot content ourselves with the good that our Lord setteth afore us: must it not needs be, that we be worse than bewitched, and that the devil hath made us stark beasts? So then, let us understand first of all, that all things which men can bring us of their own behalf, are but trifles or rather illuzions of Satan. And secondly, that when the ●ori●ture jetteth jesus Christ afore us, it is not for naught told us, that we must rest wholly upon him, and hold us too him, when we be come thither, because he hath the fullness of all goodness in him, and therefore we need not too be haled too and fro, or too take too great pain in seeking the things that are needful for us, nor finally too wander any more abroad, but to stick wholly unto him, as too our perfect and sovereign blissfulness.  
Thirdly, we must consider in jesus Christ, the infinite grace that is brought us, and imparted to us by his means. And Saint Paul in saying here the Love, sendeth us too the wellspring. For though we knew all Gods secrets, and were privy too the rest of his will: what were it, till we were persuaded of the love that he beareth us? For we see that when any man speaks of God too the unbelievers, it doth so grieve them, that they wot not where too become, and it is but a matter of heaviness to them, because they conceive nothing but rigour in him. But when his grace and fatherly goodness is uttered unto us, as he hath showed it in our Lord jesus Christ: then come we boldly unto him, and we be no more afraid of his seat, but have familiar access to it: and therein he doth us an inestimable good turn, such a one as surmounteth all that ever we can wish in this world, according as S. Paul setteth us it down here. And so ye see what this saying, the Love of God, importeth. And he sayeth purposely, in jesus Christ, because that without him we could not be beloved of God. For let jesus Christ be (as ye would say) let alone, and let us put the case that we thought upon God, and that we did apply all our wits thereabouts, and therewithal that we bethought us of ourselves also: what were all this? We shall find such an incomprehensible majesty in God, as shall swallow us up like a deep gulf. Again, his justice is so perfect, as it willbe much less possible for us to stand before it, than for Snow to abide against the Sun. Now when we come too ourselves, we must needs see a sea of all misery before us, that is to wit, that our senses are blind, that we be utterly unfurnished of all virtue, that we be given too all evil, that we be held down under the thraldom of sin, and that nothing in us (not not even of the excellentest things that we think ourselves too have) which is not loathsome before God. Therefore when we once know these two things, that is too wit, when we have once conceived a terror of God's majesty, and be drowned in despair at the sight of ourselves, then let us afterward go seek all the means that can be, and let us call the Angels too help, and they will come never the nearer us for all that. Let us take the He saints and she saints, and by what title can they belong too us? Nay rather we be separated from them. And again, will God who is the fountain of all pureness receive us, us (I say) which are so wretched creatures? Think we that he will intermeddle himself with our filth and uncleanness? Not: but contrariwise he must needs abhor us. So then, it is not without cause that Saint Paul having spoken here expressly of God's Love, to the intent we might know that he doth justly hate us, so long as he beholdeth us in our own natural state: addeth immediately, that the same love is grounded upon the bloodshed of our Lord jesus Christ, too the end that all our spots should be scoured away thereby, and we be so cleansed, as we might not bring any thing henceforth before God, which might displease him  
And by that means are we discharged and quit of all our debts, because he hath yielded perfect obedience. Lo how our stubbornness is done away, and shall never come too account, because he offered himself in sacrifice for us. Lo how we be set free from all thraldom, because he hath overcome both the devil and death, and sin, too our benefit. Lo how we at this day enjoy his victory, and make our triumph of it. And so we see briefly, how God hath loved us in jesus Christ. Again, when we know this, we must understand also, that we must not make long fetches any more, ne trouble ourselves in vain, in stying upward by our fond speculations, or in going downward by our fantastical imaginations, and in the mean while let jesus Christ alone, as though he were too far of from us. For he cometh near us, yea he dwelleth in us, he will have us knit unto him, so as we should be his body, and lively members of his own substance. Sigh it is so, let us learn to hold ourselves in such wise unto him, as nothing may turn us from him. And although we may be tempted by our own fancies, too shrink away from him: yet let us cut of all such occasion, and get the upper hand by faith. And when we have so done, let us understand, that God will still show himself a loving, and kind-hearted father towards us, and that jesus Christ also will do the duty of a shepherd towards us, if we hearken too his voice, and rest wholly upon him, not doubting but that he will preserve us, so as we shallbe safe under his protection, as he himself protesteth, saying, that he will receive all that are given him of God his father, 
john. 7. d. 37.  and so keep them when he hath received them, as none of them shall perish, but he will raze him up again, at the last day.  
Now let us cast ourselves down before the majesty of our good God, with acknowledgement of our faults, praying him too make us perceive them more and more, that our miseries may drive us to seek the good things that he offereth us, even with true singleness of faith, and that we may not wander here & there, in our own fond speculations and gazes, but abide so settled upon his word, as it may be our only leaning stock, and take such root in our hearts, as it may not only make us too walk in all pureness before him, and too seek his mercy in the person of his only son, but also make us to live uprightly, and indifferently one with another, and that we may so profit therein, as we may abhor all the abuses of the world, assuring ourselves that seeing we have jesus Christ for our guide, we cannot fail to come thither, as he is ascended already in our behalf, that is too wit, too the everlasting heritage which he hath purchased for us, according as it is his will, that we being made his fellowheires, should in the end come too the same perfection whereinto he is gone afore us. That it may please him too grant this grace, not only to us, but also to all people. etc.   

The xxi Sermon, which is the sixth upon the third Chapter, and the first upon the fourth.  
20. Now unto him that is able too do most abundantly above all things that we ask or think, according too the power that worketh in us,  
21. Be praise in the Church through jesus Christ throughout all generations for ever more. Amen.  The fourth Chapter. 
1. I therefore which am a prisoner in our Lord, warn you too walkeas becometh you in the calling wherewith ye be called.  
2. With all lowelinesse and meekness, with patience. etc.  
WHen God hath done us never so much good, although we feel ourselves beholden unto him, and bound too yield him his due praise: yet can we not discharge ourselves of our duty with a free heart, except we hope that he will hold on still hereafter, and show himself the same too the end, which we have known him too be heretofore. Now, without faith we cannot hope, and so is it unpossible that God should have his dew praise at men's hands. Put the case we had found God's help at our need, and whatsoever we could wish: and in the mean while we think it was but a sudden brayed which is vanished away out of hand, and that henceforth we may look for no more at his hand, and that it shallbe in vain for us too require it: it is certain, that we would come no more at him, because we should be pinched and pressed with heaviness and grief. Therefore, that we may hold out in praising God's name, we must couple these two things together: that is too wit, that on the one side we bethink us of the good that we have received of him, and that on the other side we hope still that he will always be steadfast and constant in his purpose unto the end, and never cease to do us good. And that is the order which S. Paul keepeth here, saying, Praise and glory be yielded unto God. And how? unto him (sayeth he) which is able too do all things, beyond our ask, yea and beyond our thinking too. Now it is certain, that here Saint Paul had an eye back too that which we have seen before, which is, that God did then utter the infinite riches of his goodness, when he vouchsafed too have the Gospel (which is the message of salvation) published throughout the world. Nevertheless, he quickeneth up the faithful, to discharge themselves cheerfully, by telling them that they must not mistrust that God will withdraw his hand, as though his showing of himself liberal towards them, had been but for once and away. His meaning then is, that God will go through with his work, and therefore that we may give ourselves too the praising of his name without any stop, as well in respect of the good that we have received already, as upon belief that he will hold on without ever failing us. That is the effect of the matter which we have too gather upon this strain.  
Now his saying is, Let glory be yielded to God in the Church: whereby he showeth, that it is not enough that every of us do privately acknowledge the benefits that God hath bestowed upon him: but that we must also join together in that mind. For if the body be well at ease, surely no member will be so addicted too itself, but that it will have regard of all the rest. Now then, when as God hath made his Church too prospero, so as the number thereof is multiplied, and it is also increased in spiritual gifts: not only they that have received those benefits, must enforce themselves too praise God: but also all the rest of the body, for so much as it becometh us too be knit together with the holy bond, whereof S. Paul will speak hereafter. That then is the cause why he speaketh purposely of the Church: as if he should say, that seeing God doth so utter his goodness, every man aught too be inflamed too glorify him, because that look whatsoever he doth too our neighbours, we aught too take it as done too ourselves. And verily he had an eye here too that which might hinder the praising of God with one true consent. For the jews had always a certain disdain against the Gentiles, because they thought it was meet that themselves should keep still the birthright, and that they had wrong, if any of those were made equal with them, which had been utterly shaken of afore. And likewise the gentiles perceiving the jews too be given too foolish bragging of the law, which had taken an end, might have despised them on the other side. Saint Paul therefore telleth them here, that inasmuch as God had called them as brethren too the heritance of salvation, it become them too agreed in such wise in the praising of him, as his praise might sound everywhere.  
And he sayeth, Let prayze be yielded too God, yea even for evermore, from world too world, and by jesus Christ. Forsomuch as Saint Paul hath treated hertoofore of the grace that served to guide the faithful too the kingdom of heaven: therefore doth he of good right say, that men must not only praise God for once and away, but also that there is cause too continue the same, not the life of one man but throughout all ages. Yea and moreover S. Paul meant to do us too understand, that the Church should be preserved for● ever, and that there should always remain some seed of it in the world, so as the record of salvation should never be fruitless, but there should be some people still too be gathered together, which should be a looking glass, wherein too behold the inestimable mercy which our God showeth us in our Lord jesus Christ. So then, we see Saint Paul's meaning, whereby we aught too be assured, that although Satan practyze all that is possible, too wipe away the remembering of God, and too make havoc in the Church, as the grace of our Lord jesus Christ may be as good as defaced: yet will God overcome all by his power, so as the Church shall continue still, and the death and passion of our Lord jesus Christ shall be available, notwithstanding the cruelty of Tyrants, and the practyzes of household enemies, and of such as would overthrow the whole building. And that also is the cause why Saint Paul setteth us down the name of jesus Christ. It is true, that we cannot yield God thanks but by that mean: for it is certain that we should not be meet too receive one drop of good, but by the mean of our Lord jesus Christ, 
Coloss. ●. c. 21.  because we be enemies too God by nature. Insomuch that although he be free-hearted even too the unbelievers: yet shall the same turn too their greater condemnation, so that they be double accursed, in being partakers of God's blissynges: 
Titus. 1. c. 15.  for too him that is unclean, all things are unclean, as saith Saint Paul in an other place. And therefore we can never give God thanks but in the name of jesus Christ, by whom we rereyve all good things. Howbeit, Saint Paul's meaning was too do us too understand in this Text, that Gods once showing of himself too be a father too all men in the person of his only son, by ordaining him too make the atonement, was too last for ever, and too continued world without end, insomuch that we must assure ourselves (as I said afore) that God will maintain his truth in this world, and by that means have always some flock gathered unto him, among whom his name shallbe called upon.  
But let us come now too the second part. He showeth that it is not enough for us too have known God's goodness by experience for the time past: unless we be strengthened in such hope by it, as we doubt not but that God will show himself merciful towards us ever after. And that is the cause why he sayeth, Too him that is able too do all things exceeding abundantly, above our ask or thinking. Now we see here how S. Paul warneth us, that if God have used great mercifulness towards us heretofore, we must not doubt of his continuing of the same, because he is not like mortal men, which be fickle minded: nother must we be afraid that his fountain will dry, when he shall have bestowed great benefits upon us already. Why so? for he hath such store of them, that the more we take to our contentation, the greater abundance hath he still. We see then the mean too dispose ourselves too acknowledge the good that God hath done us, at leastwise too honour him for them, is too be always fully resolved and persuaded that we shall ever find him a father, because he hath promised so too be.  
And whereas he speaketh of God's power or might: we must not imagine it too be an idle power, as the worldlings do. They will grant well enough that God is almighty: but yet in the mean while they trust never the more in him. Too their seeming he takes his rest in heaven, or else he disposeth not things in this world, but (at starts) when he bethinks himself of them. But contrariwise, when God speaks unto us of his power, it is, too the end we should make it our shield against all the distresses, hindrances, and lets, which the devil casteth before our eyes, too make us distrust God's promises. Like as when it is said, that Abraham believed that God is almighty: it was not generally and confuzedly, but with an applying of God's infinite power too the thing that had been promised him: which was, that in his seed all the nations of the earth should be blessed. Abraham looking upon himself, saw he was a man as fast decaying as might be: He drooped, and (as ye would say) dragged his wings after him: too be short, he was hard at deaths door: His wife had been barren all her life long: she was past the age of teeming any more, insomuch that the thing which was told him by Gods own mouth, seemed utterly unpossible. And why is it that Abraham doth nevertheless believe assuredly, 
Rom. 4. a. 3.  that God will keep promise with him? It is, because he had an eye too his infinite power, which is able too overcome all lets and hindrances. We see then how Abraham applied God's power too his own behoof, assuring himself, that God's truth and his power are things inseparable. 
●. Tim. 1. c. ●2.  After that manner also doth S. Paul say, that he whom he hath put in trust with his gage, is mighty. For he saw himself too be a poor and frail creature, he saw how he was hunted at all hands, (he saw) that he was shaken of and despised, (he saw) how the doctrine that he bore abroad, was hated and abhorred, he saw how his life hung as by a thread, and he had such a number of troubles, as were able too overwhelm him, yea and finally too confounded him and dispatch him quite. And how overcame he all this, & abode invincible, yea & even triumphed over them, being in prison, & seeing himself at deaths door? How could he have such victory against so many temptations and encounters? It was by knowing that God was the keeper of his soul, whereupon he conceived his infinite power, which is able too perform all that he appointeth. Ye see then, that Saint Paul imagined not a power in the air, but knew that God wrought so in him, as he should never fall but upon his feet (as men say.) And why? For he had promise of it. Wherefore let us learn to put this lesson as well in ure, as it is common in the scripture. The repeating thereof so often is not for naught. For we see the frowardness that is in ourselves, insomuch that although God have promised too keep us, yet if never so little a blast of wind come upon us, we be dismayed by and by. And how so? Surely if we yielded God the honour that he deserveth, and acknowledge him too be almighty (in deed:) we should boldly defy all that seemeth too be against us. And why? For if God be on our side, who shallbe against us, sayeth Saint Paul? 
Rom. 8. c. 30.  And we see also how David defieth, both all his enemies, and also death, saying: though I should walk in the shadow of death, & within the grave: 
Psal. 2●. a. 4.  yet should I be safe, because God is my shepherd, and hath his sheephook too guide me withal. And in another place he saith again. 
Psal. 3. a. 7.  Though I were beset round about with a million of enemies, yet should I not shrink. And why? for God is with me. Were we then as well persuaded of God's almyghtinesse, as we confess it with our mouth: surely we should not be so soon dismayed, nother should our faith be shaken at every brunt. So then let us conclude, that inasmuch as we be so weak, and every thing of nothing, will scare us out of our wits: there is nothing but hypocrisy in us, and our confessing that God is almighty, cometh not from our heart. So much the more therefore behoveth it us too put this lesson in ure, and too exercyze it night and day, that we may taste it thoroughly. And that is the cause why it is so often mentioned unto us, for we take it not too be a matter of so great importance. But when our Lord doth so often tell us, that he hath all things in his hand, that he disposeth of his creatures (as he listeth himself), and that nothing is able too let his determination, nor the performance of the things that he hath promised: it is too the end that we should yield unto his promises, that which they behight us: that is too say, whensoever we shall seem too be at the point of undoing, and the devil shall give us so whole skirmishes, as we shall see no way too escape, nor any end of our distresses: let us think thus with ourselves, who is he that hath spoken it? Who is he that hath promised too be our defender? Is it not he that is almighty? Can not he with one blast blow away all that the devil practiseth? Though all the world were against us, what could it do, so our Lord vouchsafed too maintain our part? After that manner must we advance God's power above the whole world, that we may rest upon his promises. For (as I have said already) God's word, and the power of bringing too pass the things contained therein, are things unseparable. And we blaspheme God, as often as we be in doubt and perplexity, whether he be able too perform his defending of us or no. For sith he hath promised it: out of all doubt he will perform it, or else should his power be shortened, which is impossible. And so ye see why Saint Paul hath spoken here of God's power. And that also is the cause why the prophets, in speaking of the succour which God hath always in readiness, too rescue the faithful withal from death, when they be plunged in it, 
Elay. 45. ●. 18.  have commonly said, Is it not the God which hath made both heaven and earth? This should seem too be far fet. For the case is, that I am in some trouble, and have none other refuge, but only Gods pitying of me, whereof I seek too be assured: and he telleth me, I have created heaven and earth. He seemeth too sand me very far, and too make me leap out of God's blessing into the warm sun. But Gods telling of us that he created heaven and earth, is too do us too understand, that it belongs too him also too rule his creatures, that he hath a care of us as of his children, that there is not any thing above or beneath, which is not subject too him, and that he turneth all things round about, & too and fro as he listeth. Sayeth he so? Then must we out of hand apply it too our benefit, so as we doubt not but that his power hath such pre-eminence, as he is well able too root out whatsoever seemeth too be against us. And so ye see how ye must always have the said chain to tie God's promises, & the truth of the bringing of them to pass together.  
And S. Paul sayeth, that he can do all things above our ask, and our thinking. Not without cause hath he enclosed here all that belongeth too our salvation. For he that trusteth in God for one thing, will not miss too enter into debating, whether he will add a second benefit, or a third. That therefore is the cause why S. Paul will have us too look for all things at the hand of our God. And he sayeth, Above our ask. True it is that we must not fall asleep, when we would be succoured and governed at God's hand, or be filled with his benefits: but if we believe in his word, we must also be moved too pray: for it is a true proof of our faith, when we resort so unto our God. 
Psal. 55. d. 23.  And for that cause is it said, that the faithful must discharge all their cares into his lap. For it is the true record of it, when at all times of our need, we resort too him, who will have us too seek all our welfare in him alone. The faithful therefore must be diligent in praying, 
Coloss. 4. a. 2.  according as S. Paul sayeth in another text, where he exhorteth us too prayer and supplication, and setteth down this diligence also, too the intent we should have no slothfulness too pluck us back. But albeit we give over all our wits too praying unto God: yet notwithstanding, considering the necessities that compel us too resort unto him, God must be fain too outgo our requests, and too do much more for us than we require. And for proof thereof, when any (of the faithful) feels his own infirmities, he will strait ways humble himself, and thereupon repair unto God, and that not for once only, but every minute of an hour. And afterward he will resort to him both for his body and his soul, and think thus: Alas, yet want I such a thing, I must too him again. Lo how the faithful do thoroughly sift out the miseries and wants whereunto they be subject, thereby too provoke themselves too pray unto God. But do not we think that the devil hath a hundred thousand wiles which we perceive not? And God must be fain too provide for them, or else what would become of us? For although we feel that diverse things do pinch us, yet are there many other things that are unknown and hidden from us. So then it will always be found true, that God outgoeth all our prayers, and all our wishes. Mark that for one point. Therefore let us do what we can, and endeavour too resort continually unto God: and yet therewithal let us be fully persuaded, that he must be fain too watch over us, and too be much more sharp sighted than we, in espying what we have need of, and the means also that are fit too compass it to our behoof: all these things must God be fain too look too. And so must we cast all our cares upon him, 
Psal. 55. d. 23.  as I alleged afore out of the Psalm.  
And soothly his adding of above our ability too think, is too show that although men be enlightened by the Gospel, too distrust themselves, too walk in fear, yea, and too be abashed at the sight of their own wretchedness: yet perceive they not the hundredth part of it, but must be fain too refer the residue unto God, and too look for more at his hand, than they can wish. And herewithal S. Paul showeth us, that we cannot pass measure, in trusting unto God, and in ask him the things that we have need of. In deed we must not use a foolish liberty, too pray too God too give us this, or that, as our fleshly desire provoketh us. For we must refer ourselves wholly unto him: and specially we must in praying, fight against all our own lusts, that we be not too importunate in them. And in good sooth, we see what hath befallen too such as would needs have God too grant all their demands too pleasure them withal. The children of Israel were fed with flesh, 
Exod. 16. c. 13. & Num. 11. ●. 31.  and were glutted with it, till they were ready too burst: but while the meat was yet in their throats, God's wrath and vengeance fell upon them. It had been much better for them, that their request had been denied, than granted. Therefore when we pray, we must not take such liberty, as too say, that God should be subject too our affections and desires, but we must ask him the things that he hath promised us, assuring ourselves that he will like well of our requests. And (as I said afore) let us not fear that we shall be too excessive, for we see that he will do yet more, and so had he need too do. And let us not be afraid too be blamed of any presumption or malapertness, in assuring ourselves of his promises. In deed if men warrant themselves more than God's word will bear them out in, or bear themselves on hand that they shall obtain whatsoever they imagine in their own brain: all such hope shall doubtless be a s●ope. But if we ground ourselves upon God's truth, which is sure and undeceytfull: let us hardily reach out the trust far and wide which we have in him, and let us not doubt but he will perform it too the full, yea, and much more too, as S. Paul showeth us here. Ye see then, that the sum of the things which we have too remember in this strain, is, that we must behold God's benefits, not only those which we have had experience of, but also which are seen through the whole world, that they may move us to praise God's name, and that there may be such an agreeable melody among all the faithful, as they may honour God for all the benefits which he bestoweth generally upon the whole body of his Church. And again, that we must hope that he will go through with all that ever he hath once begun: and that inasmuch as we have already felt how merciful he is unto us, so that he hath sought us out when we were strayed away from him, and pulled us out of the bottom of hell: we must not doubt but that he will hold on still, and increase the benefits more and more which we have felt already in part: And furthermore that in praying unto him, we must have an eye too the great number of necessities, which move and constrain us too come unto him, and thereupon consider, that he will do much more for us, than we can wish, and that we be so weak witted, and so unskilful, that we wot not what is meet for us: howbeit that he remedieth the same two ways, namely, by stirring up unutterable groanings in us, as is said more fully in the eight too the Romans: 
Rom. ●. c. 25.  and on the other side by supplying such unskilfulness, so as he tarrieth not till we crave his succour, but preventeth us through his mercy, notwithstanding that we welter in our wretchedness, and perceive not the tenth part of the things that we want.  
Now hereupon Saint Paul exhorteth the faithful, too walk as becometh their Calling, wherein they be called. This is not only too the intent they should thank God with their mouths, as he warned them too do: but also too profit themselves by the spiritual gifts which they receive, and too put them too such use as God may be glorified by them. For if we should set forth all God's praises, and in the mean while men could perceive no zeal of honouring and serving him in all our life: it were but a feigning, and such a confession were but an unhalowing of God's name, when our life were not answerable thereunto. Not without cause therefore doth Saint Paul add here, that men should walk according too the calling whereunto they be called. And thereupon we have too mark, first that forasmuch as we be slow, and there is ever too much sloth and coldness in us: we cannot devise a better way, nor which may touch us more too the quick, too make us go on forward in the obedience of God, than too think upon his infinite mercy which he hath showed towards us. 
Rom. 1●. a. 1.  According whereunto, Saint Paul in the twelfth too the Romans, intending too win the faithful too teachableness, and too put their trust in God, setteth before them the mercy that they had received at his hand. As if he should say, that whensoever we hear of the stone that aught too be removed, or think upon the inestimable goodness which God hath used towards us, in that he spared not his only son, but gave him for our salvation, vouchsafing too have him offered up in sacrifice, too put away the remembrance of our offences and misdeeds: it aught too clive our hearts asunder. Therefore in this text he setteth God's calling of us before our eyes. Truth it is that we be sufficiently bound aforehand by nature too serve and honour God: for we have our life of him, and we live here at his cost: and we see how all his creatures serve us. That therefore is bond great enough whensoever the ruling of our life according too Gods will, cometh in question. But seeing he thinks it not enough too have set us in the world, and too give us sustenance for our bodies, but also taketh us too be his own children, too bring us up in his Church, which is his house, and upon his adopting of us behyghteth us the inheritance of heaven, and too assure us of it, hath given us the pledge that I spoke of, that is too wit, our Lord jesus Christ: seeing we know that God hath so many ways uttered the infinite love that he bore us: aught it not too inflame bs too run unto him, too the end that by renouncing ourselves more and more, we may▪ endeavour to give ourselves so unto him, as he may quietly have the use of our whole life, and we mind none other thing than the exalting of his name? Ye see then whereat Saint Paul looked, when he saith, that he warneth the Ephesians too walk agreeable too the vocation wherein God had set them. So then, we have too gather upon this text, that to correct the slothfulness that is in us, and specially to subdue the stubbornness that hindereth our pleasing of God in all points, (for it is certain, that all our thoughts, and all the disposition of our nature are inclined unto evil, & do both draw us back and drive us far of from the obedience which we aught too yield unto our maker:) (I say) too correct all this thoroughly, and too come unto God, we must learn to lift up our senses too the infinite grace that God hath, showed us, in making us partakers of the spiritual goods of our Lord jesus Christ, by vouchsafing too have us too be members of his body, and too adopt us too be his children and heirs.  
Furthermore let us consider the end whereat he aimed, too the intent God complain not of us, as he doth of the Israelites by his Prophet Esay, 
Esay. 5. a. 4.  because of the unthankfulness which they had showed towards him. He sayeth, that he had taken them as his Uyneyard, or as a costly heritage. And he telleth them, that for all his manuring of them, they had brought him forth nothing but wild Grapes and bitter fruit. Let us beware (say I) that God have not just cause too blame us now adays, as well as he did them. For if the people of Israel received excellent gifts: much more are we bound unto God now adays since the coming of our Lord jesus Christ. For look what he gave too the Fathers of old time in figures and shadows: that have we at these days in truth and substance, we be in the full time wherein it was Gods will too power out all his benefits upon us too the full. Sigh it is so, we shallbe the less excusable, if we be unthankful, and acknowledge not the good that God hath done us. That is the thing which we have too bear in mind.  
And moreover, 
1. Pet. 2. b. ●.  let us consider that (as sayeth Saint Peter) our Lord hath drawn us out, and rescued us from the tyranny of death, and called us too his kingdom of light, too the intent that we should blaze abroad his virtues, and bestow our whole life in magnifying him too the uttermost: according too this present text, where it is said, that we must walk according too the vocation that God hath called us unto. Now this importeth a gathering and drawing of us out by ourselves, as though God meant too make a new world of us. And in very deed the thing whereunto the death and passion of our Lord jesus Christ tendeth, is, that we should be sholed out from the uncleanness of the world. Seeing then that we be as it were sorted out by ourselves, and God hath dedicated us too himself, intending too have us for his inheritance: let us learn not too disappoint him of his purpose. And if we be the children of light, (as he saith in another place: 
Ephe. 5. b. 8. ) let us walk no more in darkness, as the unbelievers do, but let us make the grace effectual which we have received. That is it in effect which we have to remember concerning the word Uocation or Calling. Too be short, we shallbe much more blamewoorthie than the sis●ie ignorant and blind souls, if we endeavour not too hold ourselves as it were locked up under God's hand, and under his guiding. Truth it is, that at this day there is no corner of the world, but it is so corrupted, as is horrible too see: insomuch that even they that have had no taste at all of the Gospel, but have been nuzzled and embrewed continually with superstition, shall not fail to be justly condemned at God's hand. And as for us, it is certain, that we shall have a much harder account too make, for that God inlyghtneth us with his word, and whereas other folks stray and wander in destruction, he showeth us the way of salvation, calling and alluring us daily unto him. Seeing then that we have such a privilege: we aught too bethink ourselves well, that we quench not the light, by thrusting it underfoot, and so put away the special grace that was granted us, and which God vouchsafed too direct unto us, too the end we should be the more provoked too serve him.  
But by the way we must mark well how S. Paul sayeth, that this must be done with all submission and lowliness, with patience and meekness. Hereby he meant too express that it is not enough for every man too employ himself too the doing of his duty: but that we must also reach out our hands each one too his neighbour and brother, so as God may be served with one common consent among us. Let us mark well therefore (forasmuch as the residue cannot be dispatched at this time) that S. Paul speaks not here too every man severally, but that he comprehendeth all the whole body and company of the Church. As if he should say, my friends, it is not enough for every of us too withdraw himself and too abstain from all evil, and too show himself well minded and zealous too live in the fear of God, and in all uprightness: but we must also have a mutual care one of another, and be fully resolved that it is no serving of God, if we endeavour not by all the means we can, that others may do the like. And so we see here how it is the rule of all the faithful (first) that every man look too himself, and though all the world be mad in doing evil, yet notwithstanding that he which is taught in God's school, do hold himself in awe and under subjection, and consider whereunto he is called: and therewithal that if there be many of us, and God have shed out his grace so as he hath gotten himself a Church, we must to the uttermost of our power, seek to join with them whom God calleth, as well as us, so that he which goeth formest, reach his hand too him that is next him, and say, let us go altogether, and one of us encourage another, that he which goes faintly and hath infirmities in him, be tarried for by those that go swifter, and be borne up also if need be●, so as we may all be drawn unto God. And this must not only be done in every town and village, but also we must look yet further of, and consider that they whom we know not are neverthelater of the body of our Lord jesus Christ, and therefore we must serve them for looking glasses and examples, and confirm them so much the more too lead a godly conversation, by showing them the way that they may follow us. And let us also profit ourselves, so as if we see any other men more virtuous, zealous, and constant than we be, every of us may be ashamed of it, and say thus too ourselves: How now? Is it meet that thou shouldest lag behind, when other folks march on so fast afore, and run so cheerfully towards God? Ye see then that the thing in effect which we have too bear away here, is that inasmuch as God hath not called us eft one man alone, and eft another, as though he meant too set us a sunder, but directeth his voice too all, and will have it serve for a holy bond unto all: we also must answer him, not only with our mouth, but also with our whole life, and there must be true unity among us, and we must endeavour to bring to pass, that God may be purely worshipped every where, and consider that sith we be called all too one inheritance, there aught too be a right brotherhood among us, and that sith we call upon God as our father, it becometh us as his children too be joined too our head, that is to wit, to our Lord jesus Christ. And when we be so joined unto him, it is certain that we shall not be cut of from those whom he will have too be of his body, nother shall the hand despise the foot, nor the foot hold scorn of the hand: but forasmuch as we know that our life resteth only in jesus Christ, we shall endeavour as much as we can too uphold one another, and pray too God too strengthen us against all Satan's assaults, & against all that he can practise to set us at odds, that we may maintain the battle, and with invincible constancy follow still the way which God hath showed us, until we attain too the heritage which he hath promised us, and purchased so dearly by our Lord jesus Christ.  
Now let us cast ourselves down before the Majesty of our good God, with acknowledgement of our sins, praying him to draw us too true repentance, so as we may be utterly cast down in ourselves, too be set up again too serve him, and that not for one day, but so as we may hold out too the end, that as his grace never fadeth, so we on our side may never cease too serve him, but according as he increaseth his gifts in us, so we also may be more and more inflamed to come nearer too him, and too be thoroughly knit unto him. And so let us all say, Almighty God heavenly father. etc.   

The xxii Sermon, which is the second upon the fourth Chapter.  
1. I therefore which am a prisoner in our Lord, warn you too walk as becometh you, in the calling whertoo you be called,  
2. With all lowelinesse and meekness, with patience, bearing one with another in charity,  
3. Being diligent too keep the unity of the spirit through the bond of peace.  
4. Be ye one body and one spirit, even as ye be called in hope of your calling.  
5. There is (but) one Lord, one Faith, one Baptim.  
We have seen this morning how God's children aught too be linked together, so as every man may help his fellow, and hearten and strengthen him, and all of us endeavour with one accord too serve God. Now for performance hereof, we have need to correct the vices that are in us. For on the one side we see how men are well near all inclined too loftiness, selfsoothing, and selfweening, whereof by and by breedeth scornfulness. For he that covets too advance himself, must needs abase his fellows, too make himself their superior. Then is it impossible that there should be agreement among us, until we have rid ourselves of this pride and overweening, whereunto we be too much given. But if we be once knit together: then will we also be meek. For what is the cause that we be so stern towards our neighbours, and that there is nothing but rigour and roughness with us, but for that every of us coveteth too overmaster other? That then is the cause why there is no gentleness among us. And therefore S. Paul hath matched meekness with lowliness: for lowliness is the mother of meekness. Last of all, he setteth down patience or sufferance, in bearing long with men's infirmities and vices. For if we will needs search out by parcel meal whatsoever we shall see to be amiss in every man: surely we shall have occasion to reject both great and small: for there is not that man which is not blemished with some evil. But have we once abated the pride that I spoke of, and thereupon conformed ourselves too meekness, and gentleness, so as we can find in our hearts too be warned and too bear with others: and none of us is so hindered by his infirmities, but that he can abide too make account of other men as of his brethren: then shall the Church by that mean abide always in good plight.  
Now hereupon S. Paul addeth, that if we intent too keep the unity of spirit, we must live together in peace. For we know, that when any fire of strife is kindled, every man would have his enemies drowned in the bottom of hell. So soon then as we give the bridle too our affections, so as we fall too spiting of this man or that man, and there groweth any heart-burning or grudge against us: then followeth parttaking in the Church, too the breach of all concord. Therefore if we desire too be at one (as we ●eedes must, if we will be God's children) let us take good heed that Satan set no odds or variance among us, and let us be quiet, and endeavour too prevent troubles where we see any likelihood of them. And so ye see, what we aught too observe, if we mind too help our neighbours, and too bring too pass that God may be honoured among us with one accord.  
And here we have too mark first of all, how Saint Paul in speaking of lowliness, meekness, and patience, warneth us, that if we be not ware, and every man bridle himself, the devil shall always have easy access and entrance into us, too trubble us. And why? For as I said, every of us shall find the disease of ambition rooted in him, so as there is none of us but he would fain bear some countenance of superiority, at leastwise till God have laid his hand upon him, and by his holy spirit beaten down all pride in him, and made him ●leane. But take me all those that follow their own natural sway, & surely they are ever so high minded, as thy will not be contented, except they be exalted and much made of Saint Paul therefore thought good too warn us hereof, too the end we should learn too mis●●ke of that vice, and endeavour too rid ourselves of it, which thing will not be done very easily, for it is a hard battle. But howsoever the world go, we must not give over, till we have gotten so much advantage of ourselves, as too know that there is nothing in us why we should be esteemed, but rather that he which thinketh himself too be excellentest of all, aught (by that time that he hath sifted and examined himself thoroughly,) too be ashamed and abashed at his own wretchedness. And for proof thereof, when we have thoroughly viewed all that we ween ourselves too have, wherewith too win us any favour, dignity or reputation among men: certainly we shall find that every whit of it is the free gift of God. Now then, so much the more need have we too humble ourselves, seeing that God bindeth us so unto him. What hast thou (saith S. Paul) too boast of above other men, 
1. Cor. 4. b. 7.  and to challenge as thine own? It is certain that God hath given it thee, therefore honour him for it, which thing thou canst not do, so long as thou art puffed up with pride. So then, considering that all the virtues for which we might be praised, are all records of God's goodness, and that he hath showed himself a loving father towards us, in that it hath pleased him to have us come near him after that fashion: it aught too make us cast down our eyes, and too walk in all mildness. And if we compare our virtues with our vices, surely we shall find much more wherewith too beat down our horns, than wherefore too set them up. For when a man hath cast his cards thoroughly: he shall perceive that although he have some good zeal too serve God, yet doth he but llmp and halt still in that behalf, and that he hath no virtue in him, which is not blemished with some spot, so as there is always one thing or other in him, too put him in mind that he aught not too be proud. Again, his vices are ever more in number a great way, than his virtues. What shall we then do, but be ashamed of ourselves? For we do after a sort defile the holy things, when we mingle our own deformities in that wise with the gifts of God's spirit. And therefore he that doth most excel, hath cause too be the more lowly, for that he is so much the more bound unto God. Ye see then that they which are esteemed as peerless pearls, and exalted as little worse than Angels, aught always too bridle themselves short, knowing that there is not so little a blemish in them, which aught not too be taken for grievouser in them, than in such as have not received so great gifts, ne be so excellent. Besy●s this, there are also vices in us even of our selves (as I said afore): and if there be any good in us, God hath given it us of his own mere and free-bestowed mercy. And therefore it is not for us too presume, but we must impute all evil to ourselves. He then that maketh such comparison, will soon beat down his overweening wherewith he was puffed up or deceived.  
Now if the excellentest sort of all, have not whereof to vaunt themselves: what shall the meaner sort do, and such as are dispyzed too the worldward, and have nothing too set themselves out withal? They fight against nature, if they will needs vaunt themselves. Too be short, a man shall always find this ancient proverb true, that he which knoweth himself best, will esteem himself least. But we must pass yet further: which is, that we must understand how we be not any thing of ourselves, nor can do aught that is any thing worth, and that the good which God hath put into us, aught too serve too teach us meekness. When we once know that well, then shall we be thoroughly humbled, say I And the true Lowliness or humility is not too make a fair face, or too pretend a mild countenance, as many do, who will speak gently and lovingly, and look ruefully, and yet for all that, cease not too be as full of pride, as toads within. Too be short, humility importeth such a meekness, as pulleth us down in our selves, and suffereth us not too advance ourselves for any degree of honour, nor too seek estimation above our neighbours. Now I have told you, that we shall never be meek, nor never have any gentleness and mildness in us, until we be brought low. For pride doth ever hold scorn of all the world. And we see also, that such as are overweening, and stand in their own conceit, believing themselves too be well worthy, and too deserve too be exalted above the common array, do therewithal become very strange, insomuch that men dare scarce look upon them: they thrust away one, and drive away another a great way of. Therefore we must have learned too humble ourselves, too the end we embrace such as are our true brothers, specially sith we know that we have need too be borne with at their hands. For behold, it is said of our Lord jesus Christ, that he doth easily let us come unto him, 
Math. 4. a. 1.  because he himself was tempted, and made like unto us, and that he beareth with our weakness and infirmities, because he hath had experience of them in himself. Now it is certain, that our Lord had not any vice in him, for he is the wellspring of all goodness. Yet notwithstanding, too the intent that we on our side should not stick too resort too him familiarly, and too the end we should be heard of God his father for his sake, it is said, that he had compassion on us, 
Hebr. 4. d. 15.  because he had felt what man and man's infirmities are, howbeit, without any spot of sin, as I said afore. Now then, how shall we do, if we have this foolish belief, that we be thoroughly perfect? Seeing that pride is so rooted in our nature, how shall we pity such as we see in misery, if we consider not first, that we be no better worth than they? So then, let us mark well, that too be kyndharted, gentle, and friendly, all pride must first be beaten down in us.  
Furthermore let us mark also, that kind heartedness is the mother of patience, and the continual bringer forth of that fruit: and that if we be too stern, it is a sign that there is cruelty in us, and that we be as wild beasts. And thereby also we be convicted of pride and overweening, & that we have not well learned the Lesson that S. Paul copyeth us out here. In deed we aught too be grieved at the faults of our neighbours, & we must not feed them by our flattery, as the common fashion of the world is. But yet must our zeal be so measured, as we must bear with a great sort (for we ourselves also have need too be borne withal) and not be hastier with other folks, than we would that they should be with us, but always keep this natural uprightness, of not doing that thing to our neighbour, which we would not have done too ourselves, which is the sum of the Law and the Prophets as our Lord jesus Christ sayeth. Ye see then how our zeal aught too be mingled with kindheartedness: 
Math. 7. ●. 12.  for if it be sauced altogether with vinegar, what will come of it? There willbe no taste or savour in it. Therefore it must have some oil put unto it. And so there must be some temperature in all corrections too sweeten them withal, that they be not over rigorous. Too be short, S. Paul meant too show us here, that although we aught not too bolster out any evil, but rather too be moved with Godly zeal to condemn such as deserve it: yet notwithstanding we must not reject the weaklings, as though they were utter reprobates or castaways, but labour too win them too our God, according as we have seen already, that that way aught too be observed. For there are two evil extremities: but look whatsoever God hath ordained by his holy spirit, that will always be found too be for every man's welfare.  
The one of these evil customs, is, that a man cannot be well taken with the world, except he flatter. Who so intendeth to maintain himself, must play the blinkard and shut his eyes, when he sees a number of things in his friends worthy of blame. And yet in the mean while is not such silence a secret betraying? For we see, that they whom we pretend to love, are in the high way to destruction, and wholly hardened in their naughtiness: and yet notwithstanding, whereas we aught to waken them, or else too set a looking glass before them, that they might behold their lewdness, and be ashamed of it, we wink at it. In stead of so doing, every of us doth coax other, and cloaketh the things that aught too be sharply rebuked: insomuch that those flatteries are no better but plasters too ease the sore, and in the mean while to feed the root of it within.  
The other evil extremity, is when we be so rigorous, that every little fault is enough too make us too storm. Sigh it is so, we shall never have the spirit of meekness aforesaid, if we be not guided and governed by God's spirit (as I said afore.) And hereby a man may see and judge, that there is a certain pride lurking within us, wherethrough we take to much upon ourselves. To be short, there is never any over great rigour without cruelty, nor cruelty without pride. Whosoever dispyzeth his neighbours, setteth to much by himself: & he that can bear with nothing, but is so terribly stern, that all sins are (in his opinion) unpardonable: showeth also that there is no manhood or humanity in him. So much the more therefore doth it stand us on hand, to bear in mind that which S. Paul showeth us here, which is, too forgive and forbear. Not that we should allow men's vices (as I said afore) nor that they should have leave too do evil without rebuking, but that we should patiently rebuke men's faults and be sorry for them, and in so doing of our duty, not forget also to bear with the frailty and weakness of our neighbours, so as we shame them not, ne strike them into such heaviness, that they fall into despair, when they see there is no forbearing, nor any forgiving at our hands. That then is the thing that we aught to bear in mind. And it is the very cause why S. Paul addeth, that men should bear one with another in charity or love. As if he should say, that forasmuch as we be brothers together, there should need none other rule than that, too make us as well kind hearted, as also patient and lowly. And for proof thereof he sayeth in the thirteenth of the first Epistle to the Corinthians, 
1. Cor. 13. b. 4.  that Charity hath these three things: First, that it is gentle and kind hearted: Secondly, that it moveth us too be lowly and meek, and thirdly, that it is patient, and suffereth all things. Those are three qualities which Paul attributeth unto lovingness. For if we demand what is the rule of holy life: 
Coloss. 3. c. 14.  the Scripture telleth us, that love is the full performance thereof, 
1. Tim. 1. a. 5.  because it is the bond of perfection, and the end and fulfilling of the Law. Lo how these Texts do teach us Charity. Again, our Lord also intending too conclude the doctrine of the Law, 
Math. 22. d. 39  setteth down these two points: Namely that we should love him with all our heart, with all our mind, and with all our power and strength: and our neighbours as ourselves. Then if we think too be allowed of God, and charity reign not in us, we deceive ourselves. The world may like well of us, but all our whole life shall be utterly loathsome before God, until Charity be settled in our hearts, so as she govern us, and we tend always unto her, yea and work all our works by her. Now then, seeing that love is the true perfection of the faithful, and of all God's children: let us see what it importeth. For if a man brag that he hath it, and in the mean while have nother lowliness, nor gentleness, nor patience: he maketh the holy Ghost a liar, who not without cause showeth, what is betokened by Charity or love. For he hath not set down the bore word, and only said, be ye charitable: but he hath also showed us what is meant by it. Namely first of all, that we must beat down this pride which beguileth us, and maketh us doss with our horns against God, insomuch that it were right hard for us too be lowly minded towards men, when we cannot hold ourselves meekly in obedience under God. Now then, let us fight in such wise, as all pride may be corrected in us: and therewithal enforce ourselves always too humility, that we may be kind hearted and fellowlyke with the faithful: which cannot be done but by bearing one with another. The very heathen men had the skill too say, that if we had the wit and discretion too see the vices that are in ourselves, we should be patient toward others. For why? I have need too be borne withal myself, and if I do not the like too other folks, how partially do I deal? This consideration alone aught too tame us sufficiently, though there were nother Law nor Gospel. Wherefore in as much as we know that charity importeth these three things: let us learn too be patient, not only when any wrong is done us, but also when we see our neighbours too be weak and feeble, and not yet come too such perfection as were requisite. And though they be not so well forward and settled in God's word (as we would wish,) yet let us pity them, and with all meekness endeavour too use such correction towards them, as nother their vices may be nourished, nor the parties themselves be cast in despair. Thus ye see what we have to mark upon that strain.  
Now hereupon Saint Paul inferreth further, that (as I have touched heretofore) we must keep the unity of the spirit, or the bond of peace. For he setteth here the unity of spirit, as a mark that is requisite in the Church and flock of God: insomuch that if we be at odds among ourselves, we be at odds with God. And therewithal he showeth us the thing that we have seen briefly before: which is, that if we be not at one among ourselves, God disclaimeth us, and telleth us we belong not unto him. This unity therefore is a thing that aught too be much set by now adays, seeing it is the mean in respect whereof we be acknowledged for God's children. True it is that the wicked and the unbelievers have their confederacies, and are so linked one to another, as there is not a straighter alliance too be found in the world. For even their evil doings do bind them one to another, as though they were fast sowed together, because they perceive themselves too be hampered, insomuch that he which hath conspired in some mischief with another naughtipacke, will be afraid of him, and that fear is as a bond that cannot be broken. Howbeit Saint Paul presupposeth here, that the faithful are at one in God, as he will declare anon. For this cause he showeth them how the same unity may be kept. It is (sayeth he) the bond of peace. For when a fire is once kindled, it is not so soon quenched again. We imagine that when we cast ourselves into a chafe, we can come too ourselves again by and by, and all shall be whist and still out of hand again. Not: for the devil doth so set in his foot, that the strife and contention turneth too a deadly sting, so as men are invenimed with it more and more, and although they show it not outwardly, ne cast up their rage and froth: yet notwithstanding some hartbyting and heart-burning will lurk still within, when there hath been any debate. And therefore (as I said) let us not think that when any trouble is stirred up, it willbe pacified so soon as we would have it. In consideration whereof Saint Paul telleth us, that the Church shall perish every turning of a hand, through that fire, if we continued not in quiet, and shun all strife and debate.  
And now he showeth what manner of atonement or union it is that he hath spoken of, saying, that there is (but) one God, and one faith, and one Baptism: that there is (but) one hope wheruntoo we be called: and that there is (but) one God and father of our Lord jesus Christ, who is above us all, and in us all. It was very requisite that this should be added, too show that peace shall never be good nor allowed of God, but rather accursed, unless it have a good groundwork. For what a peace were it, if we would now adays link in with the Papists? We should be fain too forsake the pure doctrine of the Gospel, and too bend ourselves against God, and too defile ourselves with all manner of filthiness and abomination. But it were better that the whole world were sunk; and we with it, than too seek such peace. As much should we be fain too do in respect of the Turks: for there is none of them both but he seeketh too wrap us in destruction, and too pluck us away from God. Now if there be such atonement among us, as we will needs enjoy all that our fleshly lust craveth: what confusion will there be? verily oftentimes God's servants are accuzed of conspiracy, and of spiteful malice and stubbornness, because they cannot find in their hearts too consent too any wickedness: insomuch that they which are in any authority and credit, would usurp any manner of tyranny too hinder the preaching of God's word, as it aught too be, and devise what they list of their own brain, so that albeit there be preaching still, yet shall it not be free according too God's word. If God's servants be driven too this: needs must we be troubled by Satan & his champions: and we shallbe both blamed and defamed everywhere. For such folk will always do their office, in turning good into evil by their false reports and flanders. Howsoever the world go, no peace is commendable, but such as doth so join us together, as God reigneth over us, and we become all one in him: for without that, it shallbe but cursedness. And so ye see why Saint Paul calleth us back here too God, and too our Lord jesus Christ, and unto faith of the Gospel and to baptism, too show how we aught to agreed among ourselves.  
Now then, we have here two points too bear in mind. The one is, that in seeking atonement with men, we must always have our eye upon God, and when we be come too it, we must be settled in it more and more. That is a thing which we must ever have a care of. Now in general it is true, that peace is too be desired, and that the very name of it is had in estimation among men. But yet for all that, we must not so shroud ourselves under the shadow of peace, as too separate ourselves from God, that in the end we make war against him, and he proclaim us too be his enemies. And for that cause it is said, that we must be at continual battle with the wicked. For in as much as they serve Satan, they will not cease to fight against God and our salvation. And therefore we must not be cold and negligent in that behalf, but zealous in setting ourselves against them: insomuch that although they be in honour and credit, yet let us abhor them, as it is said in the Psalm: let them be unto us as stinking and loathsome things, and full of filth and uncleanness. Though they boast never somuch of their greatness, yet let us assure ourselves, it were much better that they were drowned with all their bravery in the bottom of hell, than that they should so exalt themselves against God. Ye see then that we must esteem the greatest men of the world, no better than Worms, when they dare so bend their horns against God: and consequently that we can have no peace with them, seeing we should be fain too forsake God for their pleasure. But (as I said afore) it were better that the world were turned upside down, than it should be so. Now than if we knit together in God, let us follow the rule that is given us here: that is too wit, too be so abased in ourselves, as the world may perceive by our mildness, that there is no more loftiness in us too set us at odds. And like as kyndhartednesse bringeth patience, so also let us condemn men's vices, and yet labour always to draw the parties unto God, and too win them unto him, rather than too set them of through sharpness.  
But now let us come too the words that are couched here by S. Paul. He sayeth, that we be one body and one spirit, as we be called too one hope of our calling. First and formest he showeth us, upon what condition we be called of God: that is too wit, that there should be such a knot among us, as might show that we be in very deed the body of our Lord jesus Christ. For it is not enough for us to be cast up together like a heap of stones: but we must be knit together with a hearty good william. And like as it is said, that there was but one heart and one mind among the faithful (in the primitive Church: 
Acts. 4. ●. 32. ) so must the same appear among us too at this day. Saint Paul then in telling us that we be one spirit, and one body, meaneth that we be made as it were all one man in jesus Christ. For jesus Christ can well find in his heart too communicate his name too all the company of the faithful, and that is too the end too draw us the more too the said affection of living together in concord and brotherly love, even with such atonement as we may be brethren, that is to say, so knit together, as the fingers of a hand: for without that, we can never show that we be desirous too attain too the kingdom of heaven. That therefore is the thing which he meant by the two words Body and Spirit.  
True it is, that when God's spirit governeth us, he reformeth our affections in such wise, that our minds are knit together. But howsoever the case stand, Saint Paul meant too declare, that all the whole body of the faithful is but as one man. For it is not for any man to put forth himself there, but we must be linked all together, every man in his office or calling. Too be short, we must be but all as one, as shallbe declared anon more at length. Forasmuch then as there is none other too govern us, but jesus Christ: we must needs be made all as one man in him. And soothly we know that the thing which was said of Adam and Eve, and of all married folks and their wives, must also be accomplished in the Church: which is, that the Church is bone of our Lord jesus Christ's bone, and flesh of his flesh, and so there is a marriage betwixt them. Now if we be so knit all together to the son of God: it is reason also that we should agreed among ourselves, & that one union should extend through all the whole body: for it is unpossible that our Lord jesus Christ should reign over us, & yet notwithstanding that we should be divided among ourselves, seeing that he is but one. Let that therefore serve for the first point.  
Now Saint Paul too stir us up the better heruntoo, telleth us, that we be called unto an inheritance. In saying so, he showeth that there is a much holier atonement between us, than there is between the (natural) brothers of this world. For although they be borne of one father and one mother, so as they be but one blood: Yet notwithstanding, everyman shifts for himself anon after, and the inheritance is parted among them, so as the brethren seem too be separated asunder, and the natural bond that was among them before, too be half broken. But we have an inheritance that cannot be broken. A man cannot say, I have that which belongeth too me, I will get me away, and I will devil alone by myself. For what is our inheritance? It is God himself. And moreover the heavenly life, which is purchased for us by our Lord jesus Christ, and whereinto he himself is gone afore us, too gather us thither too him. Seeing then that we be all called too one self-same inheritance, if any of us shrink aside from his brethren, it is all one as if he gave over his part in the Kingdom of heaven. But we would abhor such a blasphemy. If a man should demand of any of us whether he would renounce his part of paradise, it would make the hears too stand up upon his head, I mean even of them that have no fear of God at al. No doubt but there are some so wicked and monstrous beasts, that they will flush out this blasphemy out of their mouth, that they renounce their salvation. But if ye ask it of a man that is well advised: he will always abhor and detest it. Yet notwithstanding, in very deed we go about too shut ourselves out of the gate, and too bar ourselves from coming in the kingdom of God, and we wipe away the hope of it that is given us by the Gospel, when we be not knit together among ourselves. Were this thoroughly printed in our hearts: surely there would be another manner of friendship and brotherliness among us, than there is: and men should see other manner of meekness, mildness, and patientness. Now though we have hitherto been misaduyzed, yet is it much better too take warning late than never. Wherefore let us learn by this doctrine of Saint Paul's, that whensoever we be provoked too displeasure, so as we seem too have some cause too reject one, too leave another, and too separate ourselves from him or her: we must understand, that we have all one hope of the kingdom of heaven, and that jesus Christ who is our head, calleth us all unto him, with this condition set afore us, without which we cannot come at him, which is, that we must show truly, and by our deeds, that we make account of all such as are partakers of the Gospel with us, as of our brethren, and as though they were our own flesh and blood, and also that we be so joined together, as the fingers of one hand, as I said afore.  
And hereupon, S. Paul going forward with the same doctrine, saith, there is but one Lord It is certain that hereby he meaneth one God, who hath sovereign dominion over us, and is our master too keep us in unity, 
1. Cor. 12. ●. 6.  because he cannot abide that we shoul● be at odds. In the Twelfth Chapter of the first Epistle to the Corinthians, S. Paul saith, that there is but one God, too show the service which we own unto God, specially for granting us of his gifts wherewith too edify his Church. But his attributing of sovereignty unto God in this Text, is too do us too wit, that we cannot serve God, unless we be at unity among ourselves. And why? For although a mortal man be variable, and change his mind from morning too night: yet will he not have any discord in his house: if there be any broil, or if there rise any strife, he cannot away with it. And what shall God do, 
Rom. 15. g. 33.  who is the God of peace (as he nameth himself in the Scripture) seeing he will have us too gather together under him, and telleth us, 
1. Cor. 14. f. 33.  that he sitteth among us, and that we be his house? Think we that we can wind him into our troubles, contentions, skirmishings, 
Phil. 4. b. 9  hurly-burlies, and heats with us? Then should he be fain too transfigure himself, and to change his nature. But let us not imagine that he will deny himself (as S. Paul sayeth) but he shall be fain too cut us of as rotten members, and too show that we belong not unto him, when he seeth that we come nothing near him. And therefore let us resort too the said sovereignty and dominion which God hath over us, too the intent too allay all strifes and variances that Satan shall endeavour too raze up among us. For if Servants, although they be discontented with another, & have heart-burning, grudge, or such other things among themselves, do nevertheless bridle themselves for love of their master, and agreed again among themselves: what shall we do, when as the case concerneth the pleasing of our God? So then S. Paul declareth in effect, that when we be so wayward and can bear with nothing, but will fall out for every small and light occasion: it is a token, not only that we dispyze men, but also that we rebel against God, and are loath to yield him any subjection. Thus ye see in effect what we have too consider upon that saying.  
Now he addeth, that there is (but) one faith, and (but) one baptism, and (but) one God, the father of our Lord jesus Christ. His saying that there is but one faith, is too show, that we have one common treasure, even in this world. For he hath spoken already of the heritage which we hope for, and which is warranted us in heaven, though it be not manifested too us as yet. Now what is the pledge of the endless life, but the Gospel? And that have we in common together. Seeing it is so: then if the faithful should forsake one another's company, surely the Gospel should be as good as torn in pieces. For we must always weigh well this word One, which S. Paul hath couched here, and so often repeated, in saying, that there is but one hope of our calling. And how? Hereby he showeth that we go about too break and disperse the kingdom of heaven, (as much as in us is) when we live not in concord. It is said, that there is but one God: it is then as it were a heawing of the hope of our salvation in pieces, when we cannot suffer God too govern us, and too hold us under his protection. So now, when he sayeth, that there is but one faith: surely it is not long of us that the Gospel is not torn in pieces and gobbets, and rent all to fitters, as they say, when we cannot agreed with our brethren, nor bear with them gently and patiently, as was commanded heretofore. That then is the thing whereuntto God calleth us.  
Now we aught too profit ourselves by it double. The one way is, by abhorring all diversities of opinions, and by looking well to ourselves, that we have but one faith in our heart, and but one confession in our mouth. For if the faithful do contrary one another, it is certain that they show sufficiently, that they have not the Gospel on their side: at lest the one part must needs err from the truth of God. It is true, that erewhiles it may well happen, that all of us shall not conceive one self-same thing: and in that case S. Paul shows us a remedy, which is, that he which is not sure that God hath revealed the truth unto him, should hold himself in quiet, and pray God too lead him further. But yet in the mean while, it behoveth us too be fully resolved of the Articles of our faith, and too agreed so together in them, that if every of us be demanded severally, he may show, that he holdeth none other thing, than that which is the general belief of the Church. That then is the first point which we have too mark, in S. Paul's telling of us that there is but one faith. Howbeit, this faith is not one, because men have found means in their brain too unite themselves together (by it:) for God must be fain too bring them too it, because they cannot come thither, nor abide in it one minute, except God strengthen them in his truth. Then must there needs be an interchangeable bond between faith and the Gospel: that like as the Gospel (whereof God is the author) is but one, so our faith also must be but one. Also as touching the doctrine, it is not enough for us too confess God altogether with one mouth: but it must also teach us too hold ourselves so linked together all in one unity, as every of us do travel too his neighbours benefit, and consider wherein we may serve his turn, and apply ourselves faithfully thereunto, bearing with them that are weak, honouring them that have received more largely of God's gifts than we, and making none accounted of ourselves, that we may attain too the highness whereunto God calleth us, which is, that we may be partakers of his glory, when we have so humbled ourselves, and walked in this world with all lowliness and modesty. Thus much concerning that it is said in this text, that there is but one faith.  
hereupon S. Paul telleth us also, 
●ala. 3. d. 23.  that there is but one baptism. By baptism we put on jesus Christ, (as he sayeth in another place) and be joined unto him, to be partakers of his life, and of all his benefits. Now there is but one only baptism, wherein the name of jesus Christ is always called upon, as he is our Redeemer. We be baptized in the name of the father, as the author of our salvation: in the name of the son, as of him that hath performed all that belonged too our Redemption: and in the name of the holy Ghost, by whom we be sanctified, too possess and enjoy the incomprehensible benefits that are purchased for us by our Lord jesus Christ. Seeing then that God doth so call us too him by a visible sign: must it not needs be that we be too froward, like wild and mad beasts, if we continue not in such unity as he commandeth? And not without cause hath Saint Paul matched baptism and belief of the Gospel here together. For he had respect of our rudeness. We be so dull, that we conceive not spiritual things, unless they be set down agreeably too our nature. Saint Paul spoke heretofore of hope too Godward: and now because we perceive not the things that are above the world, or do not easily understand the doctrine: he spoke likewise of the union of faith, and of the union of the body and the soul. Well (will some man say still) all this is spiritual, & passeth man's understanding. Ye see then, that the things which he hath spoken heretofore might seem somewhat dark, so as we might not find such savour in them as were requisite. But Saint Paul bringeth us back too the visible sign, whereby God giveth us an incling of himself, according too the infirmity of our flesh. For in baptism we see the water, which showeth us that we be washed in the blood of jesus Christ. For in as much as by 〈◊〉 we be all unclean, and utterly rejected and cursed of God: in the death and passion of our Lord jesus Christ, we be reconeiled unto God his father, and by that mean are called too the glory of heaven, and renewed by the power of his holy Ghost. Ye see then that we must needs be too dull and brutish, if we perceive not the thing that is so visible and opens For it is all one as if God had set us forth an image in shape of the thing that is too high for us, by reason of our frailty. Too be short Saint Paul's intent here is not too separate baptism and the Gospel asunder: but he hath rather added it as a visible mark, to the intent that if we at the first brunt understand not the unity of faith, whereunto we be led by baptism, he may do us too wit, that it is all one as if God had printed the mark of adoption in our heart, too show that we be his: for being once baptized with water, we do all hear jesus Christ, according as it showed us by that visible sign. And now that Baptin is ordained, shall every man have a baptism of his own by himself: Not: but baptism is always but me. And therefore we must have an eye too ourselves, and dedicated ourselves too the one only God, and too the one only Saviour jesus Christ, and for performance thereof we must also be well united together. And by these words of S. Paul's, we may see plainly, that the father, the son, and the holy Ghost, are but one God. For if baptism be in such wise one, as it serveth too bring us too an unity of body and soul, that is to say, to a brotherhood that passeth all the alliances of the world: what shall it be when we come unto God, of whom baptism taketh all the power that it hath▪ And what is God? He is not only the father, but jesus Christ is joined with him, and also the holy Ghost, So then let us mark, that there is truly 〈◊〉 in the essence of God, and that although there be distinction of persons, yet is not God separated nor divided in himself. And although the father be named simply God, (as Saint Paul will speak thereof hereafter:) that is in respect of the 〈◊〉 and order, and for that be is the head of him which was sent too be the mediator, because jesus Christ abased himself, 
Phil. 2. a. 6.  and although he had 〈◊〉 shape unto God (as sayeth Saint Paul) and that it had hi● 〈…〉 for him too have showed himself in such sovereign majesty: yet it was his will 〈…〉 himself, yea and too empty himself utterly. But howsoever it be, yet we see that baptism leadeth us right unto God. And thereby we see that which we have touched heretofore▪ which is, that if our peace and concord be not grounded in God, and we governed by him according to his word, and by the power of his holy spirit: there is nothing but lothlynesse in us. But if we be touched too the quick with that which is said unto us here, that is to wit, that jesus Christ hath linked us too him, with condition that we also should link one with another: we shall be held in such concord, as the devil shall not be able too win so much at our hands, as too separate us from the flock, but we shall overcome all temptations, and where there be any vices and infirmities, we shall bear with them mildly and patiently, and continued in the holy union, whereunto we be daily exhorted by the Gospel, and by the common baptism which we have received.  
Now let us cast ourselves down before the majesty of our good God, with acknowledgement of our faults, praying him too make us so too perceive them, as we may mislike more and more of them, and run back unto him with true repentance, too obtain such grace of him, as we may withdraw ourselves from all defylementes: and by that mean learn too be unabashed or undismayed for any assaults of Satan, and be able too overcome them all, with all the hardness that he can trump in out way, too turn us out of the path of salvation. That it may please him too grant this grace, not only to us, but also to all people and nations of the earth. etc.   

The xxiii Sermon, which is the third upon the fourth Chapter.  
6. There is one God and father of all, which is above all things▪ and through all things, and in you all:  
7. But grace is given too every one of us, according too the measure of Christ's gift.  
8. For the which thing he sayeth, When he went up on high, he led a multitude of prisoners into captivity, and gave gifts unto men.  
We have seen heretofore, that God forgot not any mean that might knit us together in true concord and brotherhood. For he hath dedicated us all too himself by baptism, 
Galat. 3. d. 27.  wherein we put on Christ. Forasmuch as we he come together into the Church, like as we be called unto one self-same life too be heirs all together of the kingdom of heaven: so aught we too know who is the Master that hath authority over us. Too be short, God is in such wise our father, and we his children, as he will not have us too be at discord: for otherwise it were but a setting of trouble in his own house and Church. Seeing we be members of our Lord jesus Christ, it is meet that we should link together in true unity, or else we shall (as much as in us lieth) tear his body in pieces. Yet notwithstanding too the intent that this unity might touch us the better: S. Paul addeth now, that God being the father of all the faithful, sheddeth out his power and grace upon them, and is above all things, as it were too gather them into one. Too be short, he so dwelleth in them by his holy spirit, that they must needs be one body, unless they will needs turn away from him. Ye see then that the reason why God is our father, is not only that he hath once created us, or that he hath begotten us again by his Gospel: but because he hath shed out his grace upon us, as I said, and again, for that he is above all. Ye see then, that the mean whereby God linketh us one with another, is his casting of his beams (as it were sun beams) from heaven, so as we must needs come together into one, sith we know whence the things come that belong too our spiritual life, namely, of God's gift towards us. And this is not too scatter us a sunder, but rather too gather us together into one body. But the last words do yet better lay open the mind of S. Paul, namely, that God is in us. Then if every of v● know that God doth him so much grace and honour, 
Hebr. 3. 6. b.  as to take him for his house too devil in: there is no excuse for us, if we be at variance and hatred, and every man would be separated from other, and live too himself, too the utter overthrow of all order which God hath set, if it were possible.  
besides this, Saint Paul speaketh not here of the grace that is common too all men: but he treateth of the Church, and showeth that we aught too link together, because God hath adopted us and taken us too be of his household. It is true that God hath declared sufficiently that we have nother strength nor liveliness but a● his hand: and for that cause doth Saint Paul say, 
Acts. 17. f. 28.  that it is he in whom we have our life, moving, and being. But this is general to all things. 
john. 1. a. 4.   
And in that respe●● also is it said in the first of Saint john, that our Lord jesus hath been the life of men from the Creation of the world. Howbeit forasmuch as men have a more excellent privilege than the bruce beasts: it is said, that he is their life and all their light. But here the case concerneth the spiritual state of the Church. For whereas all Adam's race is corrupted and accursed by nature: God hath sholed us out from it by vou●safing too choose us, too the end too show that we be joined unto him with a much straighter and holier bond, than the rest of mortal men are, which have but their first birth. And this joining is spoken of in the 
john. 17. d. 21.  xvii of Saint john, where it is said, Holy father, sanctify thou them, as I have sanctified myself for them, that they may become one in us, as thou and I are but one. Our Lord jesus protesteth there, that he speaks not of the world, nor of them that are not of his retinue and heritage. He letteth those go too destruction: but he will have the body of his church too be truly knit together. And how may that be done? In deed it appeareth not: we be so set asunder here, that the nearest of us thinks but every man on himself. But if we considered how God hath reformed us by his holy spirit, and given us a special life: which is, that his grace should show itself in us, & that this holy spirit should utter his power in us: if we considered that: then should we think, that although we wander here & there in this world, and every of us be put asunder from his neighbours, according too the necessity of this present life: yet must not that let us to be so joined under our Lord jesus Christ, as none of us be wedded too his own profit, nor none of us so love himself, as that he should despise his brethren, but suffer ourselves too be gathered together under the mastership of our God. And that forasmuch as he dwelleth in us, we also must show by our doings, that we be desirous too be all one in the power of that grace, which he hath so spread out everywhere. Therefore we see here how Saint Paul exhorteth us too help one another, to the attey●e●●ent of the perfect unity which God hath begun in us already. And too bring that too pass, he showeth us, that we be sholed out of the world, too the intent we should be wholly dedicated too our God. Now I have told you already, that forasmuch as God is the Creator, he must be fain to breath strength into all things both above and beneath, according as it is said in the Psalm, 
Psal. 104. d. 29.  that when he withdraweth his spirit, all things are troubled, and finally turn into nothing. There is not then any brute beast, nor any tree on the earth, nor any bird in the air, nor any fish in the water, which hath not his being and continuance by the secret power of God, because he hath not only given them their being for once (at the first:) but also maintaineth and upholdeth them still. As for us, we have much more (as I said even now:) for we not only live in this world, and enjoy the benefits that God hath given us here, insomuch that we have eyes too receive light, and ears to hear, and the fruition of all our senses: but also God's spirit dwelleth in us, too gather us unto him, and too do us too understand, that he hath not only made us mortal men, and that we hold this present transitory life of him: 
Apoc. ●▪ a. 4.  but also printed his mark in us, too take us and avow us for his children, and thereto governeth us himself, and is so gracious unto us, as too make his own righteousness devil in us, because there is nothing but corruption in ourselves. Thus ye see, that the thing which we have too remember in the first place, is, that forasmuch as God is come so near unto us, and not only allureth us familiarly to him, 
john. 14. c. 23.  but also vouchsafeth too have his dwelling in us, insomuch that we be his temples (as I have showed afore) because he dwelleth in us by his holy Ghost: 
1. Cor. 3. c. 16.  we aught to separate ourselves from all the defylements of the world. Yet notwithstanding it is not enough for every of us too acknowledge the grace that he hath received: but we must also endeavour too govern ourselves always in such unity & brotherly love, as every of us may help his neighbour, too go through in the Calling that we be entered into. For woe worth him (as I said) which separateth himself, because he renounceth God by that mean. Wherefore let us learn too offer ourselves in such wise unto God, every man for himself too be governed of him, as we may also do the best we can too link ourselves in one, and too gather together, that we may with one common accord show by our doings, that we be the true body of our Lord jesus Christ, and that having him too our head, we ●●e all at God, and aspire unto him, desiring nothing but too be one with him, 
john. 7. d. 21.  as I alleged even now out of the text of S. john.  
Now too confirm the matter yet better, he sayeth, that every of us hath received grace according too the measure of Christ's gift, or giving. Wherein S. Paul showeth us, that God useth a wonderful manner too draw us too him: which is, by dealing forth his gifts in such wise unto us, as every of us hath need too be helped and succoured of his neighbours. For of ourselves we be so wedded too ourselves, as there is none of us but he would be as alone, were it not that necessity constraineth and bindeth us too those whom we have need of. God therefore too correct the pride and presumption that are too deeply rooted in mankind, hath so dealt forth his gifts by certain measure, as every man perceiveth well, that he is bound and beholden to him for the things he hath received, 
Math. 25. c. 27.  and that there is no such perfection in himself that he can forbear other men, but that we must be fain too communicate together, and that with such mutual good will, as every of us endeavour too make the things that God hath given him, available too the profit and furtherance of his brethren: and therewithal be contented too borrow of other men, and too suffer himself too be helped and succoured at their hands, according as he sees himself too have need thereof. And this serveth too bring us back again, too the thing that we have seen afore, namely, that we shall never have agreement among us, without humility and meekness. We see then whereat S. Paul aimed. He handleth the same matter in the xii Chapter of the first Epistle too the Corinthians. For there he taketh the similitude of a man's body, 
2. Co●. 12. b. 12.  too show that we be too far out of our wits, when every of us despiseth his neighbours and is wedded too himself. How now, sayeth he? Our members or limbs have no particular understanding by themselves: the hand hath no wit too conceive by reason what his office is: no more have the fingers that are fastened too it, not nor yet the legs, nor the feet. Then is there not any part of the body that hath any private understanding too itself. But yet notwithstanding, the hand doth willingly acknowledge itself bound too serve all the rest of the body, so as it never refuzeth too do it. If there be any ache, if there be any disease, or if there be any other need, always the hand is walking from to side to tother. Now up, now down, and is continually occupied. The feet also, without having any other understanding, that only a secret self-moving of nature, can skill too bear up the rest of the body, and are never looth too do it or grieved at it. Likewise the hand disdaineth not too borrow help of the other members, as knowing full well, that it is not able too maintain itself alone. Lo what an interchaungable companionship there is among the members of a body. And now hath God so called us too him, that he will have us too bec●me all one in jesus Christ, as hath been said afore. Doth it then follow, that every of us should be a whole body by himself? Not: for we see on the contrary part, how God hath so dealt unto every man his portion, and unto all in general: that it is as a bond too hold us together in concord, too the intent we should not be puffed up with so fond overweening, as too say, I have enough of mine own, I pass for no body else. God's will then is not, that every man should be a whole and perfect body of himself: but that one should be as a hand, another as a finger, another as an arm, another as a leg, another as a shoulder, and another as a foot. Too be short, God hath so disposed his gifts among us, as we must needs perceive, that if every of us will draw alone by himself, he shall by and by be as a rotten member, because he can have no firm continuance in the whole body, if he will needs be separated from the rest of the members. And what will follow of it? It must needs perish. Even so is it with us. That therefore is S. Paul's meaning, when he saith, that God's grace is given too every of us.  
Then showeth he first of all, that if we have any excellency, it serveth not too make us proud, 
1. Cor. 4. b. 7.  for we be beholden too God for it: we have nothing of our own, as we have seen already by his using of the same reason, to the intent that no man should presume too much of himself, but walk meekly and soberly, giving all the glory unto God. So then, he saith again, that whosoever is most excellent, hath no cause too exalt himself above his neighbours, for he hath nothing of his own, but must accknowledge that he hath all of God. And after what manner? Even by confessing that it is his free-bestowed gift. Ye see then, that for the first point, Saint Paul meant too rid men of the vice which they be too much inclined too, that every man might beware of exalting himself. True it is, that there is none of us all, but he could find in his heart too be a master over other men: but S. Paul saith unto them, ye wretches, what are ye? What is it that you can claim, too say, I have this or that of mine own? for ye hold all things of the mere free gift of your God. And therefore cast down your heads every one of you, and consider there is none but only God, which aught too have all pre-eminence. As for you, ye must learn too stoop too him, and too hold yourselves contented every man with his degree, so as ye labour and endeavour too serve your neighbours, and all the whole commonalty or body of the Church.  
Howbeit Saint Paul addeth moreover, that it is according too the measure of Christ, according unto that which I have declared: that is too wit, that we shall not find perfection in any man alive, but every man hath need too be succoured, and that not only in respect of this common life. True it is, that our Lord showeth us aforehand, how it is his will too hold us linked together, because we would be too fleeting too separate ourselves asunder. For every of us cannot be a Baker, every of us cannot be a Husbandman, every of us cannot be a Cutler: insomuch that there is not that man which needeth not the help of one that seemeth his inferior, yea and a rascal in comparison of himself, nother could we live one day in this world, without communicating together. Our Lord bridleth us in this aforehand, because he sees we be as it were harebrayned, and would hardly be kept in unity. But here he treateth of the spiritual gifts, whereby God showeth that he is a father to us, and holdeth us as the housholdfolke of his Church. Let the perfectest man that is, examine himself and he shall find, that his receiving of more than other men have, is in such wise, that it is by measure. Howsoever the case stand, let none of us presume too have all: for it must needs be, that a man is too much blinded with pride, if he be of that mind. But when we have our measure, let us consider the two points which I have touched afore: 
Luke. 7. g. 43.  namely, that he which hath received the larger measure, is the more straitly bound too employ every whit of it too the common benefit of the Church. And moreover that he must help himself by his neighbours, and consider that he cannot forbear them, and therefore conform himself quietly unto them, and seek no more but to be as a member of the body, that all of us may hold on together too our head, desirous that jesus Christ may have such pre-eminence over us, as every of us may obey him, and he lead us too God his father. And so ye see what Saint Paul meant in speaking of the said measure.  
Now it standeth us on hand too mark well how he sayeth, that it is in jesus Christ, because it is he in whom we be linked together. For (as hath been showed heretofore) what is our spiritual kindred? Although it spring of God, as of the fountain of all goodness: yet could it not flow down unto us, except jesus Christ were among us, 
Ephe. ●. b. 10.  and that we were gathered together by his mean. Accordingly also as we have seen in the first Chapter, how it is his office too gather all things together (both in heaven and earth,) that were scattered asunder before. Then let us mark, that for as much as God hath not given men such perfection, that every one of us can live of himself alone, we must cling together in peace and concord: For it is certain that God could well have made us perfect out of hand, so as nothing should have wanted in us: and that he is no niggard in enriching us with his goods, so far forth as he knoweth too be for our behoof. Seeing then that there is infirmity in us, why doth not God knit us too him out of hand? Why holdeth he us still in such weakness? Why giveth he us not an Angelical power and perfection? As I said afore, he will have us to learn too live warily and awefully, knowing that it standeth us on hand to have him go through with the thing that he hath begun. And therewithal we must also live meekly & gently one with another, and not be so proud as to despise other men, and too draw aloof from them, but rather consider that they may help us, and that there is not so base a person in God's Church, which hath not received some thing wherewith he may be able to do servis too his neighbours. That then is the thing that we have seen already. Again, if we think that a poor silly soul hath no learning too teach us, and that we can receive nothing at his hand: let us beware that we do not prejudice the grace of God. For it is certain, that look how many have any taste and feeling of the Gospel, we have record, that God dwelleth in them by his holy spirit. For faith is the singular gift of God: 
Rom. 10. a. 3.  and it is a sure token that God dwelleth in every man, where we see any feeling and knowledge of the Gospel. Also it is certain that every little drop of God's grace is worthy too be esteemed, so as there is no cause in this behalf why pride should hinder our linking together, or that we should not consider that all of us are members of one body. Let that serve for one point.  
And therewithal on the other side, 
Luke. 〈◊〉. a. 2.  let every of us look well to himself, for we shall yield account of the benefits that God hath bestowed upon us, and the more a man hath received, the more blamed shall he be, if he endeavour not too discharge himself of his duty in serving of his neighbours, as I said afore. For the end of all God's gifts is always too edify one another, that God's Temple may gr●we among us, and be still reared too his full perfection. And so ye see how we aught too bestow the spiritual gifts that we have received at God's hand. For the same cause also it is said, that such as know the Gospel, 
Luke. 16. b. 8.  aught too show by the conversation of their whole life, that they be the children of light, and not as blind wretches that wander in darkness. Wherefore let us learn to make God's gifts available in such wise, as he may be glorified by them. And in that respect is mention made expressly of measure, too the intent we should not allege for our excuse, that this man or that man gave us no good example. For when it standeth upon commendation, than every of us bears hymfelf on hand, and would persuade all the world too believe, that he is very excellent. And yet in the mean while we consider not, that God hath bound us double, in vouchsafing too show so large bountifulness towards us, as too set us in higher degree than our neighbours. Therefore let us bethink us better of it, both generally and particularly, than we have done. Generally, for that we have the Gospel freely preached here among us, and for that we aught universally too be as a burning Cresset, too show the way of salvation. 
john. 5. ●. 35.  And particularly, by discharging every man his own duty, that we give no cause of stumbling too our neighbours, but rather endeavour too draw them too us, which are aloof from God and his truth, and also take pain too confirm and put forward them whom God hath set already in a good trade, and in the right way. But alas: Men discharge themselves ill of that. For according as any man hath the excellenter gifts, so will he needs overmaster all others, and be worshipped as an Idol: and so in the mean while the union is broken, in manner of all hands. And yet for all that, (as I said afore) it is impossible that we should link together in brotherly concord, but by conforming ourselves too such as are of the Church, as too our own members. Without that, it is impossible for us too be truly linked in one, and yet ye shall see that every man covets too be had in estimation. Again, when it cometh too the edifying of others, we do clean contrary too that which Saint Paul telleth us here. For in the fourteenth and fifteenth too the Romans, 
Rom. 14. a. 1. & 15. a. ●.  he showeth that we must deal, as if a strong man should see another man weak: so little aught he too utter his strength too the broozing of his neighbour, that he aught rather too bear him up. As who should say, that if I had a little child to lead, I should break both his arms and his legs in running hastily with him. And if another man that is much stronger than I, would needs tire me, under colour that he is lustier than I, by trying his ability and force against me: is it meet that I should be cast down by him? Therefore we must (as I said) have a care too fashion ourselves in such wise too our brethren, as the stronger sort do not shoulder their neighbours that are feeble and weak, nor vex them by labouring too overcrop them by force: 
Ezech. 34▪ c. 21.  ne do as the Prophet Ezechiell upbraideth, namely that such as abuse their courage & strength after that sort, are as Goats that doss with their horns against the silly Lambs, which have none other intent, but too be meek. That is the thing which we aught too do, and wherefrom we be far of.  
Also it is certain that the City of Geneva aught generally too be as a burning Cresset, too give light too such as are yet far of from the Gospel. But it appeareth how the world goeth with us: I report me too yisterdayes dealing: I must needs speak of it. For if I concealed it in the pulpit, and in the mean while the Countrifolke can make report of it in the streets, yea & give judgement of it: were I not much to blame? Seeing then that the little children can sing of it, (as they say) should I not be too rank a traitor to God & his people, 
Esay. 3●▪ c. 10.  if I, if I (I say) and my fellows should play the dumb dogs? If a goldsmith should make a Cross or a Chalice, he should be punished, as he deserveth. If some other man do make a thing that serveth too popish superstition, it shall not be abidden. If a marchantman cell beads, he shall have his punishment as he is worthy. But if a man cell Chesibles, Awbes, & all other trinkets of the mass, that shallbe suffered and borne with. Nevertheless this hath been done. And in whose name? Even of them which aught too bridle others, and too punish them that had offended. And in what place? In the place which is dedicated and consecrated too God for the executing of justis. Yet notwithstanding, it will perchance be said, that it was done through oversight: and I believe it. For had the party been well advised, surely he would have kept himself from doing so unlawful and utterly unexcusable a deed. And therefore let us beware, let us (I say) beware, that we suffer not ourselves too be blinded after that fashion by Satan, and so rocked asleep, as we consider not what is told us here, namely that if we have received any grace or gift at God's hand, we must set more store by it, and put it too such use, as God may be glorified, and his Church furthered by it: or else we shall have a dreaful account too make, for giving cause so of offence too the weak. And it had been better that that filthy trash had been consumed a hundred times with fire, than too have been so brought forth in open place, in the sight of all such as lie in wait for us a far of. For of a truth we know well enough that there are many which watch us, and seek nothing but too spy some cause too speak evil of us, not only too mock us for our labour, for we be worthy of that: but too blaspheme God's name. Therefore if a man have overshot himself once, it is good that he should be warned of it, that he may take better heed hereafter: and that we knowing that God hath bound us so deeply unto him, by exalting us, and by doing us more honour than we deserve, in vouchsafing too have us too be his people, and too make us glory of the having of the pure doctrine of his Gospel, we may profit ourselves the better by it, and be afraid lest if we change after that sort, and become so reckless as too fall too taking of leave too do what we list: God show us that he is able too take away the things that he hath given us, and too dispossess us of them when he listeth.  
Now Saint Paul addeth here the manner how God is so liberal unto us in jesus Christ, and yet notwithstanding dealeth the gifts of his holy spirit too each man by certain measure, & not to every man alike, but as he himself thinketh good. He sayeth, that this was done by our Lord lesus Christ's ascending up into Heaven. For than did he obtain sovereign dominion, 
Phil. 2. b. 9  and the father gave him a name which is above all names, that all knees should how before him, as it is said in another place. In deed our Lord jesus Christ received all fullness of grace at his coming into the world, accordingly as S. john sayeth in his first Chapter, 
john. 1. b. 14.  that all of us receive of him, to the end we may have our fill of the good things whereof we were hungry and empty before. 
john. 1. ●. ●6.  That was the cause then why the spirit was given him without measure, as it is said in the same text. And the faithful, because they be members of the Church, have received thereof, and God hath given too every man his portion, and according too the measure of his only son. But as for him, God hath not given him his spirit by measure. And why? For he is the head, and every man must take his liveliness from thence, and he therewithal have all power over us. Wherefore let us be contented that every of us hath his portion, that we may walk in fear before God: and therewithal let us understand that the perfectness is in jesus Christ, 
Esay. 6▪. a. 1. & Luke. 4. c. 18. & Math. 3. d. 16.  because God's spirit resteth in him, and both great and small must be fain too repair too him, with acknowledgement of their poverty, too obtain there the things that they want, and not be ashamed to receive Christ's Alms, as they that are destitute of all good things. Furthermore, although our Lord jesus Christ showed himself too be the only son of God while he was conversant in this world, & proved the same by his wonders, miracles, and gifts: Yet notwithstanding, when he ascended into heaven, he showed himself too be the very party in deed which had commission of God his father, 
Ephe. 4. b. 8.  too deal unto us all things that we have need of. And that is the cause why it is said in the seventh of Saint john, that the holy Ghost was not yet given, 
john. 7. f. 39  because jesus Christ was not yet glorified. It is very certain that our Lord wrought even then by the power of his holy spirit. 
Math. 16. c. 16.  For when Saint Peter confessed him too be the son of the living God: it was answered him, Flesh and blood hath not revealed this thing unto thee, but my heavenly father. Too be short, we know well that there is nothing but evil in us, and that the good which God giveth us, is by his holy spirit, and that all things are committed too our Lord jesus Christ, and that it belongeth too him too deal forth his doctrine unto us, according as it is told us, that it is his office, and that the father hath given him special commission too deal his gifts unto us. And in deed it is a cause also why the Prophet Esay saith, that God's spirit rested upon him, namely too show that if we be separated from him, we must needs perish as it were through drought and emptiness. But howsoever the case stand, we must always come back too his point, that the holy Ghost was then powered out upon all the faithful, when our Lord jesus Christ was exalted, as it is said in the other text. So then let us mark, that when our Lord jesus Christ left the world, and was received up into his heavenly glory: it was too the end that we should thenfforth enjoy his goods so much the better. And that is also the cause why he said too his disciples, 
john. 16. a. 7.  it is erpedient for you that I go away, for if I tarried still with you, the holy Ghost should not come. It is true that our Lord jesus Christ could well have given them his spirit while he was conversant with them after a visible fashion, as well as he did when he was gone out of the world. But we must not dispute of this matter after our own fancy: 
Phil. 2. a. ●.  we must understand that our Lord jesus was humbled for a time, yea and utterly emptied, as we shall see more at length again hereafter: but yet was he received into his heavenly glory, too the intent he should have sovereign dominion, and be so exalted, as all creatures might stoop too him. Thus ye see how our Lord jesus Christ's will was to absent himself from us in his body, too the intent we might the better feel his presence through his dwelling in us by his holy spirit. And that is the thing which S. Paul treateth of as now, when he sayeth, that for the same cause, it is said, that he went up, and gave his gifts too men, after he had led away his enemies prisoners.  
Now this text (which is alleged out of the threescore and eight Psalm) showeth, that God is verily exalted in the person of our Lord jesus Christ. In deed in that song David preacheth and singeth the praise of God, because that being established King of Israel, and bearing the figure of our Lord jesus Christ, he had set up God's service in his pureness again, redressed the great number of disorders that had been under the reign of Saul, and finally prospered in a great sort of victories, insomuch that God had uttered such grace upon him, as it appeared plainly, that his kingdom was not the kingdom of a mortal and transitory man, b●t rather that God minded too have his glory known there. That is David's proper meaning. Therefore whereas he sayeth, first of all, that God is gone up, he followeth the common manner of the speaking of the Scripture: for inasmuch as all things had gone too too much too havoc in the time of Saul: God seemed too have been asleep. Again, Religion was as good as beaten down: and there was such excessive liberty of doing evil, that a man would have said, that God governed not that people any more. David then showeth a wonderful change, in that he saith, that God is gone up: that is to say, that he showed by effect that he had a care of his Church, that he intented too keep it under his protection, and meant too have his majesty known there. That is one point. Hereuntoo he addeth, thou hast led captivity captive: meaning thereby, that God had subdued his enemies round about him, of whom there had been a great number, which sought nothing else but the ruin and desolation of the people. Therefore David meaneth that as soon as God went up, by and by he broke and bruised the heads of his enemies, so as they came no more too trubble his people, as who should say, they had found by experience, that all their practises, force, and assaults had booted them nothing at all. thereupon he addeth, that immediately also he received gifts of men: too betoken that they which had been so overcome, had offered tribute unto God, as to their sovereign King. true it is, that this was done in David's person. Nevertheless it was God's mind too have his glory shine forth in that man, whom he had so chosen and sholed out, and whom it was his pleasure to have anointed of Samuel. 
1 Sam. 15. c. 12.  Too be short, we see what David meant to declare in that verse. S. Paul therefore applieth the same too our Lord jesus Christ, and not without cause. For look what was figured in the person of David, must be referred too jesus Christ, because he is the truth and substance of all those shadows, and we have in him a much more royal performance of the things that are mentioned in that Psalm. S. Paul therefore abused not that text, when he appropryed it too the only son of God, in saying, that he was exalted up on high. For (as he will declare hereafter) jesus Christ was first abased, and afterward exalted. Ye see then, that God took as it were a new possession of his Sovereintie, not over all the world, but over his own people, too the end too govern them with their own good wills. And afterward he took possession of it over his enemies too. For in the Psalm it is said, 
Psal. 〈◊〉▪ f. 39  not only that he received tribute and gifts, to the end that every man should do him homage: but also that he subdued the rebels. For there are nother devils nor reprobates, but they be so beaten down by the mighty hand of God, as we may well perceive that our Lord jesus Christ is he of whom David was the figure. So then, S. Paul telleth us here in effect, that although our Lord jesus Christ devil not among us after the manner of men, nor we do see him with our bodily eyes: yet must we not therefore be separated from him in mind. He is gone up too fill all things, not with his body, but with his benefits and gifts. For how great distance so ever there be between our Lord jesus Christ and us, as in respect of the places of heaven and earth: yet notwithstanding he ceaseth not too devil in us, but will have us also too be all one with him, which thing he showeth us by the gifts which he bestoweth upon us, so as we aught of duty too be drawn to the union that he hath spoken of. This then is the effect of the things which we have to gather upon this strain, for as now the matter must be broken of, but it shall be gone through with again hereafter.  
But howsoever the case stand, let us mark for a conclusion, that jesus Christ is not so far from us now adays, but that we may perceive by experience, that we be knit unto him, and that he uttereth his riches too make us partakers of them, and that he filleth us with them as much as need requires, at leastwise according too the measure and portion that hath been spoken of. And therefore let us labour too serve our neighbours, let us foresee what may do them good, and let us follow the order that God hath set among us, assuring our selves that although our Lord jesus is gone up, yet is he not therefore so far of from us, that he hath forsaken and given over his Church, but that he is exalted, too the end we should honour him by acknowledging him for our head. And seeing we be members of his body, we must serve one another, and not be so unhappy as too bar ourselves from coming too him, but rather resort every one of us too him, and endeavour too draw others with us, so as the stronger sort discourage not the feeble and weak, but rather strengthen them, and the lusty sort bear the fainter sort, and they that are already in good forwardness, lend their hand too such as come lagging after, and have much ado too draw their legs after them: so as we may all come too the perfection whereunto we be called.  
Now let us cast ourselves down before the Majesty of our good God, with acknowledgement of our faults, praying him that we may be so touched with them, as we may yield ourselves too him with true repentance, too our further profiting and strengthening all our life long, by acknowledging the miseries that are in us: and that it may please him so too bear with us, that in the end having obtained releasement of our sins, we may be provoked too come unto him, not doubting but he will always acknowledge us for his children, too make us enjoy the heritage which he hath bought so dearly for us. And so let us all say, Almighty God heavenly father. etc.   

The xxiiii Sermon, which is the fourth upon the fourth Chapter.  
7. But grace is given too every of us, according too the measure of Christ's gift.  
8. For the which thing he sayeth, when he went up on high he led a multitude of prisoners into captivity, and gave gifts too men.  
9 Now, that he went up, what meaneth it, but that he first went down into the low parts of the earth?  
10. He that went down, is the same that went up above all the heavens, too the end to fulfil all things.  
I Begun this morning too expound the text of the Psalm alleged here by S. Paul, 
Psal. 68 d. 19  showing that all the things which are spoken there, agreed too the person of the only son of God. For although he say oftentimes by way of similitude, that God goeth up, when he showeth himself judge of the world, and defender of his Church: yet notwithstanding inasmuch as when our Lord jesus Christ was come down, he was abased as one that was beneath all men, and afterward was exalted by the power of God his father: therein we see most fully, how God vouchsafed too be abased, for a time in the person of his son, and too be in a state despised before men, and afterward would be crowned again with glory and honour, as the Apostle sayeth of him in the Epistle too the Hebrews: and that is the cause why S. Paul saith here, 
Hebr. 2. b. 7.  that it behoved him first too descend, too be so exalted. 
Psal. 8. b. 6.  But before we go any further, we must mark that here S. Paul hath changed the word. For whereas David sayeth, that God received gifts and presents, that is too say, tribute and homage of those whom he had subdued too his majesty: S. Paul in stead thereof sayeth, that he gave. And so this is not rehearsed as it lieth in the Psalm: but the Apostle meant too show that the triumph which our Lord jesus Christ made when he rose from death, surmounted all David's victories, and all that ever had been done in shadows and figures under the law. For it is much more too give than too take. Also whereas it is said in the Psalm, 
Psal. 16. a. 2.  that God received: that was not for himself, nor too his own use: for we know he hath no need of any thing: but his receiving was too enrich his Church. And that is the cause why it is said, 
a. Mac. 8 f. 28.  that the women which never stepped out of their doors, shall have their part of the pray or booty. 
Psal. 68 d. 13.  There therefore David showeth that God was not glorified for any profit or advantage that he pretended on his own behalf, accordingly as it is said that he is contented with his own perfection, for he can nother increase nor diminish: but all redounded too the welfare of his Church. For Gods showing of himself too be rich, is not by keeping of his treasures under double locks (as men say:) but by setting them forth for all comers, at leastwise if we seek them with true faith. And forasmuch as his riches diminish not, nor yet his liberality which he useth towards us: thereby we know that he passeth all the men in the world. Then if we will define in one word how God is rich: it is in being liberal unto us, using bountifulness, and by alluring us too him too secure us in all our needs and wants, according too this saying of his by his Prophet, 
Esay. 55 a. 1.  Come all ye that are thirsty, and drink your fill: ye shall have your fill, not only of water, but also of wine and milk. Too be short, he showeth that they can want nothing, which wait upon him, and put their trust in him. Therefore it is said in the Psalm, that all shall have their part of the spoil, 
Psal. 34 b. 10.  not only the men of war, (for they might hap too boast that they had gotten the whole pray by their own manhood and policy) but that the women which never stirred out of the house, 
Psal. 68 d. 13.  and which did nothing but spin upon their distaffs, shall have part of the booty, as though they had gotten the victory. Hereby (I say) he showeth, that Gods receiving of tributes and taxes of such as he had subdued too his dominion, was not too increase himself withal, but too make us partakers of all the benefits that belong too our salvation. And herewithal let us mark well, how it is alleged, that when God giveth us his gifts, it is not to the intent that we might father any thing upon our own virtue or prowess: but that we should think ourselves beholden too his mere free goodness for all things. And so must all things be referred too his glory. For the more that he bestoweth upon us, the more aught we too be forward and ready too confess how much we be bound unto him. But the chief point is, that we endeavour too make the gifts that we have received, available too the common edifying of the Church: that is too say, that God may still be more and more exalted, and the kingdom of our Lord jesus Christ increased and augmented among men. And so the condition (say I) whereupon our Lord distributeth too every of us the things that belong too him, and are his own, and which he could keep still too himself, is, that we should do him homage for them both in word and deed.  
But now let us come to that which Saint Paul addeth. He saith, that it behoved jesus Christ to descend, according also as he descended into the low parts of the earth, and that thereupon he was exalted. Many have made over violent glozes upon this place, saying that jesus Christ went down, not only, into the grave, but also even into Limbo, 
Phil. 2. a. 8.  a place forged of their own brain. But Saint Paul speaks simply, namely, (as it is said in the second too the Philippians) that because jesus Christ was abased, therefore God his father exalted him too his right hand, and gave him a sovereign dominion, too the end that all knees should thensfoorthe bow before him. Therefore whereas S. Paul saith, that jesus Christ was abased, he meaneth it of his clothing of himself with our nature, wherein he become despised, without any dignity, and without any reputation too the worldward. 
Psal. 22. b. 7.  According whereunto it is said in the Psalm, that he was counted as a worm of the earth, and not as a man, insomuch that men took scorn too look upon him (as sayeth the Prophet Esay,) and there was nothing in him that men could like of. 
Esay. 53. a. 2.  Ye see then that jesus Christ did so submit himself to all reproach, that he was disfigured, 
Marc. 14 g. 65.  and men did spit at him, and mock him, and do him all the wrongs that they could, and afterward he was exalted. And no doubt but Saint Paul hath touched the thing here which he discourseth more at the length in the forealleged place: 
Phil. 2. a. 8.  which is, that the example of the son of God aught too teach us lowliness, and too make us walk plainly without taking any thing upon us above other men. For who are we? What is our state? When every of us hath sifted himself thoroughly, what shall he find in him too boast of? We have many things too thank God for: but too take upon us that which is his, were a villainous treachery. So is there nothing for us too do but too cast down our eyes. For behold, the son of God could have showed himself in his heavenly glory and majesty; so as he could have made all the world too quake: and yet we see that being borne in a stable, 
Luk. 2. a. 7.  he walked all his life time as one unknown and unesteemed, and in the end was put too death, and that not a common death, but a death that was so reproachful, yea and cursed of Gods own mouth, 
Deut. 21. d. 25.  that he was held for accursed before God and his Angels, too the intent that we might be blessed for his sake and by his means. 
Gal. 3. b. 13.  Seeing then that God's son was so abased, have not we good cause too stoop low? For God requireth not that we should forego any thing of our own, when he exhorteth us too lowliness. And why? for if we knew what we be, we would stoop low enough. Our head was not in like plight when he came down hither. For why? 
john. 17 d. 24.  As it is said in the xvii of Saint john, he possessed his divine glory and majesty before the making of the world. And yet for all that, he vouchsafed too abase himself in such wise (as in the sight and opinion of men) that too outward appearance he seemed too have utterly given over his majesty. It is true that he continued still in his perfect state, but that appeared not. And that is the cause why Saint Paul useth the word Figure or Shape: he appeared (sayeth he) in the shape of man. For he meaneth that our Lord jesus Christ's clothing of himself with our flesh, and his being despised and rejected, were no derogation at all too his divine essence. And why? for it was but an outward shape. Then did he continued always unappaired, and yet nevertheless he was seen too be under all men. Who will then refuse the same state, that we should not be lowly after his example? The fathers that lived under the Law perceived already ●hat it behoved them too be fashioned like unto the image and pattern of our Lord jesus Christ, who was their head, and yet they had but very dark figures. Now then, seeing that jesus Christ showeth us the way, 
Act. 14. d. 22.  so as he is entered into the kingdom of heaven through many tribulations, and into life by death, and is exalted on high after abasing low: what excuse shall we have, if we seeing those things, be still puffed up with pride, and cannot find in our hearts too walk in meekness, considering that we be nothing? So then, whereas Saint Paul speaketh of the low places of the earth: he meaneth the human nature which our Lord jesus took upon him for our salvation, yea even with addition of all the things that I have touched. For he showed not himself as a great prince, nother used he any pomp or trains of men too make himself dread in the world: but (as it is said in the two and fortieth of Esay) he broke not the broozed reed, 
Esay. 42. a. 3.  he quenched not the smoking flax, nother was his voice or cry heard in the streets. 
Math. 12. b. 20.  Again, besides this we see how he suffered reproach, and how he abode it patiently: when he came too his death, all men seemed too have conspired against him. Therefore we must add all these qualities too know how jesus Christ descended into the low parts of the earth. Howbeit, if we compare his divine majesty with our nature, we may well call all the earth the low places: & although jesus Christ had possessed the whole world: yet had it been nothing in comparison of his heavenly glory. For what are they which are in highest state of dignity? They do but crawl here like Frogs, 
Esay. 4. d. 22.  or (leap) like Gressehoppers, as saith the Prophet Esay. No marvel than though the whole earth be termed a low and base place in respect of heaven. Howbeit Saint Paul's intent here was too note briefly, that jesus Christ vouchsafed too stoop so low, as too become a mocking stock too the unbelievers, yea and even too be condemned and esteemed as a man accursed and forsaken of God, all which things he endured for our salvation. It is good reason therefore that we should mildly and without gainsaying receive Gods humbling of us, 
Gala. 6. d. 17.  and bear in ourselves the image of our Lord jesus Christ, by being shaken of, despised, and mocked for our simplicity, and that no man should ●●ke upon him, or challenge too himself the things that are none of his. That, is the effect of Saint Paul's meaning.  
Now he sayeth, 
john. 18. g. 36.  that he is gone up above all heavens. Wherein we see that the son of God hath not as now the lordship of this world. For Saint Paul's declaring that he is above all the heavens, is too show, that the dominion which he hath, is heavenly, and divine, and everlasting. For the heavens themselves shall pass away, 
Math. 24. c. 35.  and they must needs vanish, 
Mark. 13. d. 22.  as jesus Christ avoweth with his own mouth. Now if the heaves be snbiect too changing, and must be done away, too be renewed again: 
2. Pet. 3. b. 13.  if jesus Christ dwelled in heaven, he should be subject too the same state, that is too say, he should be frail and transitory. 
james. 1. c. 13.  Then is he above all the heavens in his infinite glory, wherein there is nother change nor turning about.  
And thereupon he addeth, that it is too fill all things. By this word Fill, he meaneth that jesus Christ is not so locked up in any one place, but that we may feel him present, and that he dwelleth in us, and that he filleth all things. But surely that is not with his body as some have grossly imagined: but it is with his power, and with his spiritual benefits and gifts. Yet nevertheless Saint Paul's intent here is too betoken a presence of Christ, too the end that we may know that we have not lost any thing by his absenting of himself from the earth, so as he dwelleth here no more after a visible fashion. And why? For he ceaseth not for all that, too execute his power every where, and to fill all things: insomuch that we have all things of him which are requisite for our salvation. That is in effect the very meaning of S. Paul.  
Wherefore let us here put in practise the exhortation that hath been touched afore: which is, that we cannot be taken for God's children, except we become like too him that hath the right of the first borne. Sigh it is so: let us willingly suffer ourselves too be abased, that God may exalt us: for by that mean did our Lord jesus come too his glory. Again, let us apply all our senses to taste thoroughly what the mercy of God is, in that it hath pleased him that his son which was his image, should be so abased. Let us consider how great the love of our Lord jesus Christ is, in that he vouchsafed to hide his divine essence for a time, and took not upon him as belonged unto him, but did as it were stoop down too the sight of the world. Sigh we see this, let us consider first of all, how precious 〈◊〉 souls were too the son of God, seeing he vouchsafed too stoop so low for our saks, and let us esteem of the Gospel whereby so great a benefit is communicated unto us, assuring ourselves, that if God's son had not come down unto us, there had been no mean for us too have come unto God his father. For besides that we be plunged here in mire, and have nothings in us but utter frailty: it is certain, that we bear as good as a hell about us, because the devil is not without cause called the prince of this world. 
john. 16. b. 11.  So then, seeing we be under the tyranny of Satan and of sin, how could we mount upward, if jesus Christ drew us not? But first it behoved Christ too come down hither. And thereby are we taught to worship our Lord jesus Christ always in the person which he hath taken of the mediator: and whereas the unbelievers and unholy folk take occasion too despise him, because he was crucified: let us honour him still as he deserveth. For whereas his greatness and majesty were after a sort darkened for a time: that was too give the greater beauty too his mercy and loving kindness: which self-same word S. Paul useth when he purposeth too express well what earnestness of mind and care God had, too ransom us from the dungeons of death. And so ye see in effect what we have too consider upon the Apostles words, where he saith, that jesus Christ was so abased.  
And whereas he addeth, that he went up above all the heavens: I have told you already in one word, that it is all one as if he meant too exempt him from the array of creatures, knowing that as now he is not subject too any change. And for the same cause is it said in the sixth too the Romans, 
Rom. 6. b. 10.  that he suffered once in dying for our sins: but yet for all that, died not (for ever,) because he is entered into the life of God, that is to say, he is made partaker of the immortal glory, so as we have just cause to cast down our eyes. And because we conceive not this so high sovereignty which was given him, let us honour it, seeing that even the Angels of heaven do bear us company therein. 
Psal. 96. b. 8.  For it is not for naught said in the Psalm, that all the Angels of God worshipped him, when he showed himself too the world: which text the Apostle also applieth to his person in the first chapter too the Hebrews. 
Hebr. 1. a. 6.  Herewithal let us mark, that although jesus Christ be not shut up in any place certain: yet he ceaseth not too keep still the true nature of his body. For the Papists have imagined, that although he be in heaven, yet he is everywhere else as well as there: yea and therewithal they have their speculations, too show how it is no inconvenience at all, that God should have his being above, and therewithal also be beneath ●eere with us. And thereupon they imagine themselves too have the body of jesus Christ in Almbrye: by reason whereof they bear it abroad in the streets, and 'cause all men too worship it: and yet in the mean while men know it is but a morsel of bread: Yis (say they), it is God. But, that is an utter ad●ichilating of the true nature of our Lord jesus Christ. In defence thereof they allege, that if it had the property of a body, it must needs be in one place certain. But above the heaveus there is no place, (too speak after the manner of the philosopher's:) & it is said, that jesus Christ is there: (ergo (say they) his body hath not the properties of a body.) Yis, and we know that the Angels have no bodies, and yet are they not everywhere, for they be feign to go whether soever God appointeth them. Now seeing that the Angels are not tied too any place, notwithstanding that their essence is not infinite, but comprehended within a certain measure, though they have no proportion of members: why should not jesus Christ be above all the elements of this world, yea and above all the heavens, and yet not cease too be very man? Not that he can die any more, or be subject too any of our passions and infirmities, as he was heretofore, when he listed too be conversant in the world: for as now he is quite rid of all those things: but that howsoever the case stand, he holdeth still his true nature of man. And although he be above the heavens: yet let us assure ourselves, that that distance hindereth not his prese●tnesse with us and in us. As how: We must mark what hath been touched afore. It is said, that he filleth all things: yea, but that is with the power of his spirit. Ye see then that the filling whereof Saint Paul speaketh, 
jerem. 23. ●. 24.  is that we should have our fill of the benefits of our Lord jesus Christ, and that when we be graffed into his body, and made one with him by belief of the Gospel, then may we assure ourselves that he is the fountain which never drieth, nor can never be emptied with drawing, and that in him we have, all variety of good things, and all perfection. Now then, if Saint Paul had meant as the papists have forged, and as is maintained now adays of many ignorant and wilful persons, namely that jesus Christ filleth all things with his human nature: surely he would not have forgotten it: but he letteth it alone as an absurdity. Wherefore let us mark well the the two sayings that are set down here: that is too wit, on the one side, that jesus Christ is gone up above all the heavens, and yet notwithstanding that he ceaseth not too fill all things. It is said, that he is gone up above the heavens, even to the end that we should not be tied too this world and too our fleshly fancies, when we intent too resort too jesus Christ: but that we should lift up our minds on high, 
Math. 6. b. 9  and seek him there by faith. 
Psal. 115. a. 3.  Insomuch that when the holy scripture sayeth, that God is in heaven, it intendeth not too assign him some peculiar place. The respect is far differing, and altogether unlike, between God in his spiritual essence, and jesus Christ in respect of the body and human nature which he took of us. For when we speak of God, we must always lay this ground, that he hath an infinite essence which filleth all things, 
Esay. 66. ●. 1.  so that heaven is as his royal throne, & the earth is his footstool. Not that he hath any feet, nor any seat to sit on: but it serves to show that there is no distance so far or wide, that can contain the majesty of God, which is infinite, as I said. That is a thing which we must bear in mind, when God is spoken of unto us. And why then is it said, that God is above all the heavens, and why doth Saint Paul speak after the same manner here of jesus Christ: It is because that we be dull and earthly, that if God should not tell us that he hath his temple & palace in heaven, we would tie him too every pillar, to every stone, too every waterspring, too every tree, & (too be short) too every thing that we see. Therefore too correct such vice, our Lord sayeth too us, mount up, mount up aloft: as though he lifted us by the chi●●es, and said, wretched beasts, why seek ye too see me here beneath. What intent ye too liken me too? Assure yourselves, ye must be conveyed up above all the world, when ye think upon me and my majesty. Therefore ye cannot worship me, except ye be rapt up aloft, and consider that I am incomprehensible. Lo how the scripture speaketh of him. 
Luke. 11. a. 9  And when we say, Our father which art in heaven: it is too the intent we should lift up our minds unto him, as he calleth us at all hours. Not that we must imagine as the papists do, who think too please God with their much babbling, and with their using of many Ceremonies, which may have a gay gloss to the worldward: I say, we must not think too please God so: for let us be sure, that that were a transfiguring of God, to make him like our selves: but we must rather bethink us, that in stead of having our minds weighed down to the world, we must strive to lift them up on high. And as for jesus Christ, it is said, that he is above all the Heavens, even in his human nature. And how is that? Being God in respect of his essence, he is equal too his father, so as he filleth all things: but in respect that he hath put on a human body, he is above the heavens, so as he is not in the world. And it is too fond a grossness too say, Why then, and are not the two natures so knit together, as they cannot be put asunder? All this is true: but yet doth it not follow, that they cannot be distinguished. So long as we remain alive, our soul and body are joined together: and yet it doth not therefore follow, that the soul is not of another nature than the body, or that they cannot be distinguished. Even so is it with jesus Christ. If a man demand, why then? Is not our Lord jesus Christ all whole with us, according as he is our head and mediator, and hath gathered us too him in such wise, as we live of his own substance? Yis, he is with us all whole, if we take him in the person of the mediator. But if a man demand, is every part of him among us, which is in himself: Not: nother is it requisite that he should any more be so conversant among us, as too be subject too the suffering of any thing, but he must be quite and clean exempted from all that gear. And that is the cause why the Apostle telleth us, 
Hebr. 7. ●. 27.  that he is appeared once, and that henceforth we wait for him. And so ye see what we have to consider upon this saying, that jesus Christ is exalted above all the heavens.  
Now let us go back again to the word fill: for therein Saint Paul showeth us, that the sovereignty of our Lord jesus Christ hath no bounds too be locked up in: but that it reacheth even unto us. Therefore (as I have said twice already) our Lord jesus Christ's filling of all things, is by his power. For he is not a King after the manner of those whom we see in this world. They be subject to hunger & thirst, they be subject too diseases and other things: so as they must have officers at every stones cast, or else they shall not be obeyed. They then are fain to do their affairs by other men, which they cannot do by themselves, and too borrow help at other folks hands. But it is not so with jesus Christ: for he reigneth not by force of arms, nor after the manner of worldly princes. Now then? He reigneth by his spirit, and by the mean of his word. And by that means are all things filled with him, 
1. Cor. 2. a. 9  even by the Gospel. Saint Paul saith in the first too the Corinthians, that we communicate with him. And too that end also doth God call us day by day, namely too make us partakers of his only son. And how may that be, unless he extend his power unto us? Now truly, in this case it standeth us on hand to have more than our senses can receive. For the power of our Lord jesus Christ carrieth with it a woonderfulnesse above all our understanding, as Saint Paul will show yet again hereafter. For when he hath said, that Christ is the head of the Church, and as it were a husband (which is all one person with his wife: 
Ephe. 5. g. 35. ) he crieth out, It is a great mystery or secret, between jesus Christ and his Church. If it be a secret, surely than can we never attain too it by our own mother wit, nor by our own conceits. And therefore whereas Saint Paul sayeth, that he filleth all things: let us assure ourselves, that in stead of common reason and common opinion, we must have the experience of faith, if we intent to know how jesus Christ dwelleth in us, and too be persuaded of it, as hath been said thereof already. Howsoever we far, let us not think that any distance can separate us from the son of God. And why? For his dominion extendeth high and low, and therefore we shall feel that he is in us, and we in him, that we shall be made all one together, yea even too be joined unto God his father, and too be brought too the perfection that is spoken of in Saint john, 
john. 14. d. 28.  where he sayeth, it is expedient for you, that I go my way, for my father is greater than I Our Lord jesus Christ's meaning there, is not too make himself inferior too his father as in respect of his divine essence: (for we know there is but one God) but he taketh us there, too lift us up according too our rudeness and infirmity, as if he should lead us pace by pace, and step by step, like little chilldrens. After that manner than doth he join us too God his father, till we be rightly transformed into his glory, whereof we enjoy part already by the Gospel. 
1. Cor. 13. d. 12.  For we see not yet but as it were through a glass, and darkelye, as Saint Paul sayeth in another place. That then is the thing which we have too bear in mind.  
Now it behoveth us too honour well this King, 
Psal. 2. c. 12.  which is set over us by God his father, and consider that we aught too be his people in deed, yea and even his own body. Seeing he doth us such honour, let us look that we be so much the more inflamed with the love of him, and consider that jesus Christ being exalted abo●e all the heavens, is also judge of the world, yea even too call us too account, not only of our outward deeds, but also even of all our thoughts. And therefore let us walk in his fear and obedience, 
1. Cor. 15. g. 52.  assuring ourselves, that when the Trumpet soundeth at the last day, we must all appear before him.  
And further let us consider also, that he filleth all things in such wise, as it is to the overthrow of all our enemies, and to the bridling, or rather too the fettering of them, so as they cannot hurt us, do what they can. Therefore according too that which is contained here from out of the Psalm, it is very requisite, that he should be above, too obtain the upper hand of our enemies: for else what would become of us? And in deed let us consider what they might be able too do, having infinite hosts too overthrow our salvation continually withal. For the devil is not as a mortal man: he hath such force, as is terrible out of measure. What might he do, were it not that jesus Christ filleth all things? yea even too show that he hath power both over Satan, and over all his upholders, insomuch that practice they, prepare they, and turmoil they what they can against the Church, yet shall they never bring their enterpryze too pass, because jesus Christ holds them (at the staves end,) as it were with his foot upon their throat. Ye see then the kingdom of our Lord jesus Christ was given him, with full warrant, that we shall ever be defended by his strong and invincible hand, because he hath taken us into his perfection, even he that is exalted above all the heavens. And that also is the cause why Saint Paul sayeth expressly, 
Phil. 2. b. 12.  that all knees shall bow before him, as well of creatures in heaven, as of creatures in earth, yea and even of creatures under the earth. Now when we hear that the Angels stoop too our Lord jesus Christ: let us understand, that he applieth them too our service, so as they be our keepers, and watch too defend us against Satan. And seeing that that charge is committed to them by our Lord jesus Christ who is their head: we aught too be well assured of our salvation. And so ye see how we aught too put this text in ure. Moreover, let us walk so under the obedience of our Lord jesus Christ, as we may feel that he filleth us in deed, (as I said afore) because he is above all things, through all things, and in all things. This was spoken of God his father, howbeit we know that jesus Christ is the mean whereby God dwelleth in us. Wherefore let us be his true Temples, and sith that he being the wellspring of all pureness, vouchsafeth us the grace and privilege too devil in us: let us endeavour too keep ourselves holy unto him both in body and soul. For if we give ourselves too our own uncleanness, it is all one as if we went about too drive away the son of God, who cannot be intermeddled with our corruptions and filthiness. Not that we can be clear from all spot and blemish: but that we must not delight in them, but rather fight against them, and labour more and more too fashion ourselves after the pureness that is in our Lord jesus Christ. And like as he sanctified himself in our behalf: so also let us be holy, namely by the grace and power of his holy spirit, & let the same holiness be consecrated by the doctrine of the gospel, 
john. 17. c. 17.  as is said of it in another place. Now then, as touching this filling, ye see that in somuch as we know that our Lord jesus Christ holdeth the devils, and all the despisers of his majesty fettered in subjection: we may assure ourselves, that he dwelleth verily in us, and that the same is peculiar to us, because he hath chosen us for his Temples, and intendeth too show that the conjunction which he hath taken upon him with mankind, is proper to us in respect of the human nature, and also in respect of his spirit, because he maketh it too take place in us: and not only that he is man (still) as he was: but that there is yet more, that is too wit, that we be bone of his bone, and flesh of his flesh: not that we be created of his substance, but that by the power of his holy spirit he maketh the substance of his body and blood too flow down unto us, wherewith we be filled: insomuch that we have there not only meat too eat, but also drink too drink, so as there is sufficient too content us withal, conditionally that we consider the benefits whereunto he allureth us, and which he offereth us, and will have us too enjoy, so we be not letted by our own unbelief.  
Now let us fall down before the Majesty of our good God, with acknowledgement of our faults, praying him too touch us more too the quick with a true knowledge of ourselves and of our wretchedness, that we may be so cast down in ourselves, as we may resort too him with all lowliness, and confess ourselves too be beholden to him for all good things, and have none other shooteanker than our Lord jesus Christ, sith it is he that we be called unto, but that we may be so clothed with him, as it may put away all our fleshly lusts and affections, which hinder our uniting unto God, and we continued in the hope that is given us, until that being taken our of this world, we enjoy the everlasting rest that he hath purchased for us. That it may please him too grant this grace, not only to us, but also too all people and Nations of the earth. etc.   

The xxv Sermon, which is the fifth upon the fourth Chapter.  
11. And the very same hath given, some Apostles, and some Prophets, and some Evangelists, and some shepherds and Teachers.  
12. For the reparation of the Saints, too the work of administration, and for the edifying of the body of Christ.  
We have seen heretofore how our Lord jesus Christ hath not withdrawn his power far from us, though he be exalted above the heavens. There is a great distance betwixt him and us, as in respect of the absence of his body out of the world: but yet do we find him always present by the power of his holy spirit, and by that means doth he fill all things. And now S. Paul showeth, that this manner of filling, is too the intent that every faithful man, should with all lowliness serve his own turn, with the gifts and grace which it hath pleased our Lord too bestow upon those whom he hath set in his Church too govern it: and that on the other side, they that have received the larger measure, should not advance themselves for all that, nor draw alone by themselves, but endeavour too do service too the common benefit, salvation, and welfare of all God's children. The sum therefore of that which S. Paul was minded too say, is, that jesus Christ having all riches in him, hath not dealt thereof unto every of us part and partlyke, at leastwise so as we should all be thoroughly perfect: (for he meant it not) but that he hath distributed them by measure. 
1. Cor. 12 b. 11.  And in very deed, the order which he hath set in his Church showeth it. For all are not Prophets, 
1. Cor. 12 d. 17.  all are not Teachers, all are not Evangelists. Then doth it follow, that Christ intendeth too distribute his gifts by certain measure. And thereupon we have too conclude, that he which presumeth of himself, and surmizeth that he hath all that is requisite: doth foully deceive himself two ways. For there is not that man which hath received such perfection, but that he hath need too profit still with his brethren. That is one point. Again, he that is the excellentest of all others, is most bound too do good with the things that God hath committed to his charge, or to his trust as a pa●●n. On the contrary part, the meaner and the ignorant sort, must not envy them that go before them in learning and wisdom, because it is jesus Christ's will, too have it so, and so must it be, seeing he will have his Church governed by the means of men. Now than we see whereat the Prophet aimed: namely that we should so suffer ourselves too be filled with the spiritual gifts that belong too our salvation, as none of us refuse too be taught by the means of men. Let us not belike these fantastical persons, who would have God too sand them some revelation from heaven, and that they might have no need of preaching or reading. Let us not be carried away with such foolish overweening: but let all of us both great and small, submit ourselves soberly too the order that our Lord jesus Christ hath set: which is, that such as have great skill, and are well seen in thee holy scriptures, and have the gift of teaching, should strain themselves too serve the whole Church as they be bound too do: 
john. 1● b. 8.  for too that end hath God advanced them above others. And that the meaner sort and the ignorant, be not envious for that they see not themselves too have like portion: but consider that it is enough for them that God forgot them not, but that the dealing of his gracious gifts (after that manner,) was too their profit and salvation. It was God's will that all things should be made common, and that every member of the body should have his part of them, at leastwise so the order be always kept.  
Now S. Paul in saying, that our Lord jesus Christ gave Apostles, and Prophets, and Evangelists, and Shepherds, and Teachers, doth us to understand, that the preaching of the Gospel, and the meeting of men together too hear the holy Scripture expounded, is not a thing invented by men: but that God hath so ordained it, and our Lord jesus hath set it down for a law, and we must keep it without breaking of it. For in good sooth, were it not set down by the sovereign authority of the son of God, men are so high minded, that many of them would shake of that yoke. What have I too do (would every man say) too be taught by my fellow? Seeing we have the holy Scripture among us, aught we not too fetch thence whatsoever is meet for us too know? Why then should any one man be preferred before the rest of the company? Thus would there be an horrible disorder in the Church, so as no man would submit himself too be taught. No man would be a learner, too have a master or teacher over him, unless we were fully persuaded and resolved, that that order was not of man's device, but that it is a government set down for all the faithful by the son of God, 
Math. 1● d. 40.  who will have them heard, which have the charge of teaching, 
Luk. 10. c. 16.  as men sent by him, telling men that they despise him, and do him wrong, and rebel against him and his father, if they receive not his doctrine with all humbleness, and that whosoever will be taken for a Christian, must also be a child of the Church. And so ye see in effect what we have too remember, when S. Paul imputeth the having of Prophets, Teachers, & 〈◊〉, unto the person of jesus Christ.  
Furthermore, too the intent we should be the more gentle and tractable, and make no sticking too receive the doctrine that hath been preached unto us, and to be always learners in the school of our Lord jesus Christ: Saint Paul telleth us also, that when we have good and faythfullteachers, and others that labour too show us the way of salvation: it is a sign that our Lord Ie●●s Christ hath not left us, nor forgotten us, but that he is present with us▪ 〈◊〉 watcheth for our salvation and welfare. Therefore let us not 〈…〉 men can put themselves forth of their own head: for 〈…〉 too speak one word too the glory of jesus Christ, 
1. Cor. 12 a. 3.  except it 〈◊〉 given him (from above) and that the holy Ghost govern his tongue▪ And in very deed it is for the same cause that it is said, 
Psal. 119. 99  that the holy 〈◊〉 is a wisdom which passeth all wit of man, 
1. Cor. 2. d. 14.  and that the 〈◊〉 man understandeth no whit of it, but that God must be fain too reveal the things too us which else are too high and hidden from us. Now then, when we see the holy scripture truly expounded, and applied rightly too our use: let us assure ourselves that God's spirit giveth us record that he abideth among us. Wherefore let us learn to receive so excellent a gift, assuring ourselves that it is the homage which our Lord jesus demandeth at our hands. And that is a cause also why the Gospel is called the kingdom of heaven. 
Math. 3 ●. 2.  For we beewray right well, that we take not God for our king, nor are willing too honour our Lord jesus Christ when he is sent unto us, if we suffer not ourselves too be governed by the means that he commandeth and alloweth, which is, the preaching of the Gospel, whereunto we must yield such obedience, as too receive the doctrine of it without gainsaying, so that he which hath the charge of teaching acquit himself faithfully, and the residue be not so high minded, as to say, tush, I may forbear it well ynongh, but receive the things willingly which are spoken to them, and suffer themselves too be taught, for fear lest they should resist the son of God, that we may continue in them all the time of our life, as shall be declared more at length again anon.  
Now besides this, Saint Paul by the diversity of the offices which he setteth down, expresseth yet better how greatly forecasting our Lord jesus Christ hath showed himself for the salvation of those that are his, in that he hath left nothing behind, which was requisite & convenient too bring them too the heritage of salvation▪ We must note here concerning these offices which S. Paul rehearseth, that some of them served but for a time, as the office of Apostleship. For they were not chosen of purpose too continue too the world's end, ●ut only too publish abroad the doctrine of the Gospel, until it was received through the whole world (I mean in all kingdoms and Countries) though every man showed not himself obedient unto it. 
Math. 10. a 1.  Then was there that special reason why our Lord jesus Christ ordained the twelve Apostles, 
Gala. 2. b. 7.  unto whom Saint Paul was joined afterward to preach among the gentiles: and it was as an entering into the possession of his kingdom. But after that the Gospel was once authorised after that manner, the office of Apostleship ceased. Yet notwithstanding, they had companions and helpfellowes, who were not of equal degree 〈…〉 in commission with them, too sow abroad the seed of 〈…〉 them doth Saint Paul name Evangelists or Gospelers. According whereunto, 
2. Tim. 4. b. 5.  writing unto Timothy he sayeth▪ Go through diligently with the work of an Evangelist, Those two Offices then served but for that tyme.  
Now as touching the Office of Prophets: we have it not so excellent now adays (as it was then,) as men see. For God hath abated his gifts, because of the unthankfulness of the world. Not that he showeth not himself as liberal as is requisite for our salvation: but because that howsoever the world go, we be unworthy too have his treasures so largely powered out, as they had them at the first upspring of the Gospel: therefore doth he give us but a small portion of them▪ Howsoever we far, the Prophets served too be as it were expounders of Gods will, and had a much higher understanding in the scriptures, than the common Teachers had, whose office was too instruct.  
As for the shepherds which S. Paul speaketh of, they be the Ministers of the word, which have ordinary charge to teach in some place. As much is too be said of the Teachers, as we see by example of the Church of Antioch, in the thirteenth of the Acts. 
〈…〉  True it is, that none can be a Shepherd except he teach: but yet for all that, the Teachers have a several charge by th● selves: which is to expound the scripture, that there may be always a good & sound understanding of them, & that the same may have his 〈…〉 in the Church, so as heresies & false opinions 〈…〉 that the faith may abide 〈◊〉 and sure above all things. 〈…〉 the Teachers▪  
Therefore we see by the report of S. Luke, that the Apostles were not tied to any one certain place, nother did jesus Christ ordain than to that end. 
Mark. 16. c. 15.  Preach ye the Gospel (sayeth he) too all creatures. And for that cause, according as occasion was given them, and as gaps were opened unto them for the preaching of the Gospel, they employed themselves about it, and were not tied any certain place. And why? For their commission reached further. Ye see then that the Apostles had charge too go too and fro, and had no resting place: that is too say, they had not the charge of any several Church committed unto them, so as they might say, here will I abide. As much is too be said of the Evangelists: for they went about the world too, except it were when they were called particularly too some place. After that manner had Timothy been chosen for a time: howbeit for as much as he could ill be forborn in the office of an Evangelist, he was fain too shifted his place, 
Ti● 1. b. 5.  now one where, and now another where. Titus was allotted too the isle of Candie. True it is that he was not yet altogether settled there: but yet was he fayne to hold him to that church, howbeit that he was removed too and fro, according as the present opportunity and need required. And herein we see how these lewd folk which would pervert all order of gounerment, and seek nothing but confusion, do spite God, in saying that a man must not tarry always in one place, but follow the example of the Apostles. But that is a flat mocking of jesus Christ, as we see by this text. Ye see then how we have too mark, that the Apostles were as Trumpets too proclaim the Gospel every where, and that they had Evangelists in like charge with them, too bear them company. But yet in the mean while there were Prophets also, which were conversant more in one place than in another, after as it pleased God to distribute his grace. Yet nevertheless there were of them in every Church, according as we see that in the Epistle too the Corinthians, 
1. Cor. 13. ●. ●.  that S. Paul standeth mightily upon that point, showing that the gift of prophesying aught too be preferred before all other gifts, because it is more profitable, 
Act. 14. d. 23.  and serveth more too the edifying of the Church. As touching shepherds, 
Tit. 1. b. 5. & ●. Tim. ●. d. 2●.  we see how S. Paul and his companion Barnabas ordained of them every where, and also how he commandeth Titus & Timothy to 'cause the churches to be so provided, as they might always have some Shepherd too guide them: for otherwise there would be nothing but disorder. Now then sith we see that the choice of Ministers and shepherds was made by the authority of jesus Christ, and they had as it were their place appointed them, too say, Thou must look about thee here, as if a man were set in a bulwark or in some Tower to keep it, when it were in any danger: it becometh every man to keep his place, and not to covet too gad here and there, but too hold himself bound too the place where he is. This (say I) is the thing which we have too mark, when S. Paul speaketh of such a variety.  
Too be short, let us learn that our Lord jesus knew whatsoever was profitable for the welfare of his church, and that he showed it in having a care that the faithful might not want any thing, but that they might have sufficient and convenient means too draw them too the kingdom of heaven. Now a days we have no more the office of Apostleship (as I told you before:) nother have we any ordinary Evangelists: but yet for all that, God doth nevertheless draw us unto him, and give us all helps that are meet for us. In deed he chastyzeth our unthankefulness, and because he sees his word despised, he gives us the things with a wet finger (as they say,) which we should have more fully, if we had such zeal to them as were requisite. Yet notwithstanding let us not think our state too be the worse, because we have none Apostles now adays: for it were more than needeth. It was right necessary, considering the confusion and disorder of the popedom, that God should stir up men which were not chosen according to the order of the Church: but yet he gave them grace, and they served his turn. But now that there is order set both here and elsewhere where the Gospel is preached: we must come back too the thing before alleged, namely that when God giveth us such shepherds as labour too guide us faithfully, and thereunto we have Teachers also, which are able too maintain the pureness of the doctrine among us, and too strengthen us in the pure truth of the Gospel, and too withstand all sects and errors: we must understand that that grace aught too be so esteemed, we must not grudge against God. Moreover it is very certain, that if the Gospel were received with such reverence and earnestness, as it deserveth: God also would be more bountiful on his side. Whereas we see now so few good Preachers, yea & that there step up a sort of dirt-daubers worse than nought, and far leauder than the monks in the poppedome, which are as ready to preach Mahomet's Alcoran, as Christ's Gospel, so they may keep their livings still: and when besides those, we see also a sort of drunkards that have no more zeal than Swine, but are as mastiffs that bark not, ne never open their lips but too confounded light and darkness together, that all things might be put out of order: Let us understand that God executeth just vengeance upon the despyzing of his Gospel. For let us see a little what the humility and submission is which men yield unto God for all their hearing of the sound of this doctrine, and for all his setting up of the sceptre of his Gospel, to show that he is minded too reign over us. We see that most men could find in their hearts to have no religion at al. Again, they that make fairest countenance, would yet full fain that the Gospel were still but a shadowing place of Ceremonies. And howsoever the world go, they be loath too bear any yoke, they cannot abide too be rebuked for their vices, but they would have a beastly licentiousness: conditionally that they might do what they list, they would be contented that the Gospel should be preached, as who should say, they would grant it unto jesus Christ by composition and covenant. But in the mean while, all is but hypocrisy, and they cannot so conceal their counterfeiting, but that the world doth well see that they be as shameless as harlots. For doubtless, a man shall found more religion and fear of God in the popedom, than among those that are in the places where the Gospel is preached. But the mischief of all mischiefs is, that a sort of these naughtypacks step up into the chair of truth, of whom some are drunkards, some whoremongers, and some blasphemers: and too be short, there is such wickedness among them, as is horrible to see▪ Sigh we know this, let us cast down our eyes, and condemn the unthankfulness and rebelliousness that is in us, as the cause of all the disorder that we see. But howsoever the world go with us, yet if our Lord be so beneficial to us still, as too have his doctrine preached too us: therein we have a sure and infallible token, that he is near at hand with us, and that he seeketh our salvation, by calling us unto him, as though he spoke with open mouth, and that we saw him personally before us. Then can we not fail nor be deceived, in assuring ourselves that jesus Christ calleth us too him, and that he holdeth out his arms open too receive us, as often as the Gospel is preached unto us. And we need not too seek revelations from heaven, 
Deut. 32. c. ●4.  nor too wander abroad: for seeing that the word is in our heart and mouth, what would we more? Who shall fly up above the clouds? 
Rom. 10. b. 8.  Who shall go down into the deeps? let us assure ourselves that God offereth himself unto us in the person of his only son, when he sendeth us preachers and teachers.  
And herewithal let us still have an eye too that which I said afore: which is, that they to whom God giveth most of his grace, must consider that by that means they be the more bound to employ themselves in the place that our Lord hath assigned them too, and whereunto it is his pleasure too appropriate them. He than that hath knowledge, must not exalt himself for it, but consider that he is a better too the whole body, 
Rom. 2. b. 14.  and (thereupon) examine well how he may serve too the glory of God, with the things that he hath put him in trust withal, and make the gift which he hath received profitable, 
Math. 25. b. 20.  assuring himself that the use thereof is common too all men, and that although God have committed it too his custody, and will have him too be the keeper of it: yet must he not hold it as a treasure, locked up in a hutch: but impart it abroad to such as want it, and have need of it. Herwithal also let us keep us from envying of those whom it is Gods will to honour after that fashion, that there be no spitefulness in us too say, Why, and is it meet that such a one should be preferred before me? For in so doing we spite God. And therefore let every of us know his own state and degree, and not stand in contention with our God, assuring ourselves that the things which he hath ordained in his church, are done by unrevocable judgement. Wherefore let us abhor these madbraynes, that would take away the order which we see too be grounded upon the authority of the son of God. There are, that think the preaching of the Gospel too be a needless thing, and that it serveth as it were but for little children, and that they themselves have the holy Ghost (at commandment,) too reveal things too them from heaven every minute of an hour. But it is certain that the Devil blindeth them in that overweening, and men know that he had won the goal, if the mean of our salvation were abolished and taken away. For like as S. Paul sayeth, that the preaching of the Gospel must serve too make the Church perfect, 
1. Cor. 1. c. 21.  that we may be brought too the kingdom of heaven: so on the contrary part, when there is no more any doctrine or Shepherd, the devil must needs so overmaster us, as we shallbe scattered asunder, and nothing shall remain but ruin and destruction. Seeing then that this order is not of men, let us learn too submit ourselves unto it, and let all of us both great and small without gainsaying, suffer God too guide us 〈◊〉 that mean, seeing it hath pleased him too appoint it. Also we see how God's children are called the children of the Church. And S. Paul showeth that our Lord jesus will reign over us, 
Rom. 10. b. 8.  with condition that his word be always in men's mouths. He sayeth not, that the Angels shall come to reveal unto us the things that God will have us too know: but he saith, that we must understand God's will by their means which have the charge and office too tell it us. For like as in the time of the Law, it was said, 
Mal. 2. b. 7.  that the Priests were Gods Angels, and that men aught too inquire at their mouth: so now also God will not have us too flitter in the air after our own fancies, but too go too the fountain which is open for us when we list too drink. If a man would go seek the head and wellspring of a fountain (I mean as it is hidden in the earth) and would hold scorn too drink until he had found it: would not men take him for stark mad and beside himself? Yis that would they. But behold, God hath provided for our infirmity, in that he will not have us too make to long wyndlasses too be taught his word faithfully. For he maketh the wellspring too come home too us, which was hidden and far of from us, I say, he maketh it to come home too us as it were by Cundites, so as we need do no more but open our mouths too receive it. Like as when there are fair Cundites that run with continual water abundantly, men will come too draw at them for their needs: so was it our Lords will that his word should be set forth unto us, by his ordaining of men too be the instruments of his holy spirit. Then seeing it is so, let us learn too hold us too it: and if we will be taught of God, let us receive the doctrine that is preached to us by the mouths of men. This say I, is the thing that we have too remember upon this text, too the intent we be not so foolish as too say, Why hath not God given me such grace or gift? Why is it his will too use such mean? Let us content ourselves with this, namely, that his ordinance aught too suffice us, and that if we will needs fall too reasoning of the matter, we shall ever be put too shame, because there is is no wisdom but only his good william. Also let us mark that which is said immediately in this text: namely that it is God's will that there should be order of ministry or Service. As if it were said, God could well bring us too perfection by himself, without any other mean or help: Howbeit for as much as he will be served by men, and he applieth them too such use, as he maketh them ministers, so as men perceive that the praise of our salvation is always due to him, & that all goodness cometh of him: it behoveth men to submit themselves thereto. But here it might be thought strange why Saint Paul in stead of speaking of the gifts of the holy Ghost, bringeth us unto Offices. For he began with this matter, namely that our Lord jesus Christ gave gifts according too the measure which he knoweth to be fit for us, and that in divers manners, by means whereof he filleth all things. Now to confirm this he sayeth, that there are Apostles, shepherds, Teachers and Evangelists. It should seem that S. Paul doth not well continue ●he process of the matter that he treated of. But here we have too note, (as we see also more largely in the first too the Corinthians, 
1. Cor. 12. a. 4. &. 13. a. 2.  that for as much as our Lord jesus hath established the order that we have spoken of already, and continueth the same still in his Church, so as it is his will that there should be shepherds, Prophets, and Thechers: he doth also furnish them out of hand with the things that are requisite for the executing of their office. For he dealeth not after the manner of men. We for our part may choose one man to be in office of Magistrate, and another too be a Preacher: but in the mean while we cannot give them that which is requisite for them. For we cannot make a new man of him that is advanced too honour: but he must abide still the same that he was for all us. Also when it cometh too the election, every man gives his voice. Very well, he that is chosen shallbe officer: but yet in the mean while, he shall continue still the same he was before. In like case is it with shepherds. We may well choose a man, and he shall perchance prove a beast. For we cannot 'cause him too be qualified as he aught too be. But when men are of Gods own choosing, so as he beareth the whole sway: then are the gifts joined inseparably with their charge. 
Math. 4. c. 18.  When our Lord jesus chose his Apostles, he chose silly fishermen, & such as were unlearned, & yet did he serve his turn with them for the publishing his of Gospel: howbeit not too teach as yet, but too go abroad as his herawltes, too give warning that the King was come. But when he intended too sand them forth too their office for ado, he sent them the holy Ghost, 
Acts. ●. a. 4.  showing thereby (as is said in many other texts,) that all things requisite for the welfare of the Church, must needs come of his free gift, because it is well known that all things proceed of him, too the end that all praise should be given unto him. Then is it no marvel that S. Paul speaking here of the diversity of gifts, and of the measure that it hath pleased God too deal too every man, doth sand us purposely too the offices. As if he should say, It is not without cause that God distributeth not his gifts in alike too all. For he will not have all men shepherds, or Prophets, or Teachers, or Apostles, or Evangelists: but he calleth whom he thinks good, and therein trieth our humility, and therefore if we be willing too be subject too him, let us not stick to take all authority in good worth, which is grounded in him, and upon his ordinance. Now it is so, God letteth many men alone in priute state, and in the mean while chooseth whom he thinks good too preach his word. Therefore men must hold them there.  
Furthermore let us mark, that if men proceed too their elections with the fear of God, and seek too obey him: surely he also will show by effect, that they whom he hath called too teach, and to whom the charge of ruling the flock is committed, shall not be destitute of his power, but that he will furnish them with all things requisite, as experie●nce showeth well enough, and it is witnessed unto us, that if we meet together in the name of our Lord jesus Christ, 
Math. 18. c. 20.  (so it be truly and unfeignedly) he will be in the mids of us. Thus ye se● what we have too bear in mind. Yet notwithstanding we see that the papacy hath so contrived men and framed them too their own Lure, as they be utterly gone away from the order of our Lord jesus Christ, and from the manner of governing the Church, which was known of the Apostles.  
Let us look back again to the thing that Saint Paul treateth of here. His meaning is too bring us too the unity afore mentioned. Therefore he will have us too be of one accord, too link together like brethren, and too shoot all at one mark, as having but one head which knitteth us all together, so as there be nother envy, nor ill will, nor sects, nor aught else that may divide us. Now too bring us heruntoo, he sayeth, that there is (but) one God, and one Lord, too whom all sovereignty is given, 
1. Tim. 2. b. 5.  and that there is but one Baptism, and one Faith, and that we be called all too one inheritance. After the saying of this, he addeth that jesus Christ (for the better ratifying of that unity) would that one man alone should teach the rest, & that the company should give ear to him, and therewithal that all of us as well he that speaketh, as they that hear him, should have one self-same faith. For as much then as all of us cannot be Apostles, Teachers, and Prophets: he hath chosen some of us too be in that state and office, to the end we might be brought too the said unity, and jesus Christ be acknowledged for our head, and all of us be gathered together under him. Lo how S. Paul speaketh of it.  
But now if there had been any cheeftie or supremacy, so as it had been God's mind too have assigned a seat in this world, the Bishop whereof should have had superiority over all the Church, and his Commission have reached so far, that his sovereignty must have taken place every where: surely Saint Paul would not have forgotten it, or else if he had, it had been a very fowl fault. Spoke he by the holy Ghost, and yet left he out the principal and most convenient point of his matter? (Not:) and therefore if there were no more but this only text, surely it were enough too confounded the shamelessness of the Papists, when they say, there must needs be an underhead in this world, and that because jesus Christ is gone out of this world, therefore he must needs have a vicar. But it is certain that Saint Paul meant too show the thing which we have seen in other texts: which is, that Saint Peter's Apostleship extended not unto us. For he was appointed peculiarly too the jews, 
Gala. ●. b. 8.  as is declared in the second too the galatians. But howsoever the case stand, we see here the continual order, which we must keep, and whereunto we must hold us, if we mind too be subject too our Lord jesus Christ. And that is not to have a Pope: but that every Church have his Shepherds and Teathers, according too their need, according too the number of the people, and according as the place requireth: that when we be so knit into one body of a Church, we may have a lawful government, which it is unpossible for us too forbear, by reason of our rawness and the weakness of our faith, in respect whereof it standeth us on hand too have the remedy which our Lord jesus Christ hath given us, that men may hold themselves too his saying and authority. That is it in effect which we have too mark upon this strain.  
Again, Saint Paul proceedeth afterward too show us the inestimable benefit which we have by such order, and the fruit that we reap of it. For (as I have touched afore) men are so high minded, that every one would be a Lord. Therefore there is nothing better than too know that God worketh our welfare by ordaining this order of government, namely that there should be Shepherds to teach us. For it is as a fighting against our own salvation, when we play the stubborn fools, and will not like of the thing that God hath ordained for our sovereign welfare. Truly if there were no more but this, namely that God hath so willed. woe worth him that dares check against the maiestite of his maker. Yet notwithstanding the world seeth our naugtinesse: and although we grant it too be good reason that we should obey God, yet can we not find in our hearts too do● it willingly and with a free heart, except we see immediately before our eyes, that it is for our profit too do so, and that God's intent was not alonely too humble us under him, but also too advance us therewithal, by willing this order too be kept. And so ye see whereat Saint Paul aimed here. For it is not enough for us too reverence the thing that God commandeth, or too tremble at it, too the end too do it half perforce, and half of good will: but we must go too it with an earnest desire. And how may that be done? By knowing that it is for our profit. Now sith we know it is so, and specially that it standeth upon our salvation▪ We aught well too apply all our wits unto it: Or else our unthankfulness will be the less tolerable, when we fall too thrusting away of the thing that God affereth us, not so much for any respect of himself, as for our profit. That then is the thing which Saint Paul intended, in saying, that the preaching of the Gospel and the appointing of men expressly too that purpose, 
Phil. 2. b. 14.  is too link us together, that there might be no dissension among us.  
And on the contrary part Saint Paul declareth also, that all fantastical persons which reject common order, and would be so spiritual, as if they were ravished above the Clouds: are separated from the body of the Church, a●d therewithal renounce God, by reason whereof they aught to be even abhorred, and shumed as deadly plagues, because they set dissension in the Church. For be we never so desirous of unity, yet shall all that we can do be in vain, if we hold us not too the thing that Saint Paul speaketh here, that is too say, that our Lord jesus intended to knit the knot fast and sure in his own body. And therefore if any man say, he will withdraw himself from the obedience of the Church: it is all one as if he would cut asunder the sinews of a body. I pretend peradventure too love some body, & yet notwithstanding cut asunder the sinews of it everywhere, so as the whole body being disjointed and dismembered, falleth in a swond, and finally rotteth quite away. Even so standeth the case with us. For we should link together, and God hath provided very well for it. As how? By giving us Prophets, Teachers, Shepherds, and Evangelists. Now if we reject them, what else is too be said, but that we be minded too break asunder all the unity which our Lord had appointed too be among us? To be short, Saint Paul showeth here, that all such as do not submit themselves too the doctrine of the Gospel, and yield reverence too the minister thereof, are deadly enemies of God's people, and seekers of their own confusion, & therefore that men aught too shun them as wolves, because they be utterly intolerable, inasmuch as they procure the overthrow of the Church, despyze God in the things that were well ruled, and forsake the perfection of all good things.  
Too be short, Saint Paul addeth immediately after, that it is the edifying (or building up of the body of Christ. And this serves also to make those yet more abhorred, which will not yield themselves to this spiritual government that our Lord jesus hath allowed of. For the body of our Lord jesus aught too be precious unto us. In deed it had been enough if he had said, the Church. But by using this honourable title, Saint Paul showeth us, that it is too heinous treason, for us too seek too rend the body of our Lord jesus Christ in pieces. Now it is so, that it cannot be builded up, that is too say, it cannot be brought to perfection, nor continue in good plight, but by mean of the preaching of God's word. So than if we be willing that God should be honoured and served, & that our Lord should quietly have his royal seat among us, to reign in the mids of us: if we be willing to be his people, & to live under his protection: if we covet too be builded up in the him, & to be joined unto him, & to continued in him unto the end: to be short, if we desire our salvation: we must learn to be humble schoollers in receiving the doctrine of the Gospel, & in hearkening to the shepherds that are sent us, as if jesus Christ spoke too us himself in his own person, assuring ourselves that he will allow of the obedience & submission of our faith, when we hearken to the mortal men unto whom he giveth that charge. Therefore let us show the desire which we have that God should be honoured, & also the desire and care which we have of our own salvation, & of the common welfare and edifying of the Church: which thing will then come too pass, when all of us both great and small do give our consents, that jesus Christ shall have his instruments whereby too speak unto us, and draw us unto him. Which order if we observe, he will so bliss us thereby, as we shall have cause too glorify him, for that we shall see how it hath always been his will too procure the salvation of our souls, and that he is ever at hand with us, and will so work, as we shall not want any thing that is for our behoof or profit.  
Now let us fall down before the majesty of our good God, with acknowledgement of our faults, praying him to make us so to feel them, as we may be cast down in ourselves, & seek nothing else but to be set up again by him, & that our Lord jesus may have such pre-eminence over us, as we may honour him as he deserveth, that we being under him in his keeping, may be so guided by his holy spi●i●, as his word may profit more and more in us, and show forth his strength, and he so bear with our infirmities, as he may never cease too take us for his own, so long as we live in his world, until we be all gathered up together into his kingdom. That it may please him too grant his grace, not only to us, but also too all. etc.   

The xxvi Sermon which is the sixth upon the fourth Chapter.  
11. And the same hath given, some Apostles, and some Prophets, and some Evangelists, and some Shehperds and Teachers.  
12. For the reparation of the Saints, too the work of administration, and for the building up of Christ's body,  
13. Until we come all into the unity of faith, and of the knowledge of the son of God, in the perfect man, unto the measure of the full age of Christ.  
14. That we may no more be babes, wavering and carried too and fro with every wind of doctrine, by the wiliness of men, and through their crafty conveyances too deceive us.  
We have seen this morning, how God having respect of our frailty, hath vouchsafed too use this mean too draw us too him: that is, that we should be taught familiarly by mortal men like ourselves, and therein he showeth also that he had an eye too the thing that might be fittest for his servants. For in saying that he will always sand a Prophet in Israel from among the people, 
Deut. 18. d. 18. & john. 1. g. 45.  he meant too show that we needed not too seek far for him, but that he would find a mean too be familiarly conversant among us Therefore when the Gospel is preached among us, Gods applying of himself after that manner too our slenderness, is as much as if he came down to us himself. So little then aught we too disdain the order that he hath set among us, that our unthankfulness shallbe the more heinous, if we consider not how greatly he loveth us, in that he dealeth with us after our own small capacity. For inasmuch as we have not so excellent ability as the Angels: therefore doth he give us such means as he knoweth too be necessary for us. Moreover Saint Paul addeth now, that this must not serve us for a little time only, but that we must continue in it all the time of our life. For had he not added yet further, the thing that we see: a man might say, that we aught in deed to conform ourselves to the rule that God giveth us, howbeit that must be but for a while, as if a man should sand little children to school, but that is not to spend their whole life there. And so it would have seemed, that the thing which hath been spoken heretofore, served but for a time, and that when we have been trained in them a year or twain, that aught too suffice us, and every man should be a Clerk well enough learned, so as he might forbear all instruction afterward. But Saint Paul telleth us, that so long as we be in this world, we must still profit in God's school, and have our ears beaten daily with his word, that we may on the one side be bridled, and on the other side be strengthened and set forward more and more. For put the case we were of so good ability and capacity, as too learn all that is for our behoof, within two or three years space: yet are we so fickle headed, that every of us would by and by be starting out of the way, if we were not held back. Therefore Gods voutsafing too have his word preached unto us even too our dying day, serveth too make our faith 〈◊〉 and steadfast.  
But there is yet a greater necessity. Which is, that such as think themselves forwardest, if they sift themselves thoroughly, shall find themselves yet far of from the mark that they run at. 
Phil. 3. c. 12.  And therefore it standeth us upon, too be strengthened daily more and more, and to have the light of our faith increased, after the manner of the day, which we see to grow still brighter & brighter unto high noon. So must we profit still more and more, till the daysonne of righteousness appear unto us. true it is that men are so stout hearted as a number of them will not believe it: but that is because they be contented with their assishnesse. For ye shall see a great sort so proud and presumptuous, because they have studied three or four latin words, that to their own seeming they pass all the greatest doctors in the world, A●d surely they also which do but begin too study some science, bear themselves in hand that they be already come too the perfection of it, and yet have they scarcely entered into it. In like case is it with handy crafts, in so much that there is none so bold as blind bayard: he sticketh less to do all things, than the man that hath greatly profited. So is it also with these lyghtheaded Christians: get they once some saying of the scripture at their tongues end, and behold, they be (too their ow● seeming) as half Angels, and they never pass of profiting any more. But they that apply their whole endeavour to learn still in God's school, do find themselves behind hand at a ten or twenty years end. Howsoever the world go, let us mark well how the Apostle sayeth here, that God will not have us trained in the Gospel for a two or three years only, but he will have us go through with it, so that if we lived a hundred years and upward in this world, yet must we be scholars still, and all our wisdom is too know that we be not yet come so near too our perfection, but that we had need too go forward still. And hereupon we must every of us for his own part stir up and spur forth ourselves: and therewithal God must be so gracious to us, as to be always ready to continue his teaching of us still withou●●eassing, so as we may never be weary. And when we have one day learned some lesson that may d●o us good, let us assure ourselves that the same is not so well printed in our hearts as needeth, nor yet so well known of us as were reuqisite. And Again, that when we have learned one point, yea two or three, we want yet much more, and ther● is not a man so well qualified, which hath not need too be exhorted still. Too be short, let us assure ourselves in any wise, that Gods ordaining of this government in his Church, that the Gospel should be preached, is too the intent, that as long as we be in this earthly pilgrimage, we should resort continually too the school where God teacheth us: 
1. Cor. 1●. d. 12.  for we walk by belief (sayeth Saint Paul) and not by eysyght. Wherein he showeth that we be not yet of capacity to behold God's glory, 
1. john. ●. a. ●.  (according also as S. john sayeth in his first Epistle,) nother shallbe until we be all wholly transfigured and made like unto God: and then shall we see him (sayeth he) as he is. As now as (S. Paul sayeth in another place) we see but in part, 
1. Cor. 1●. c. 9  and we know but in part, verily because we walk but in belief. Now whence springeth faith? 
Rom. 1●. b. 17.  How is it nourished and increased. By the word of God. When we have preaching, and are diligent too be edified by it: that is the first point whereby, and whereat our faith beginneth: and that is the mean whereby it continueth and increaseth till it be thoroughly perfected, as we shall see. And for the same cause doth S. john call both old men and young men, and such as are in the flower of their age, too the intent they should all submit themselves too the obedience of the Gospel. Ye old men, 
1. john. 2. b. 12. 13. 14.  come hear him that was before all time, saith he (speaking of our Lord jesus Christ) he is appeared. And you young man and little children, learn too know that ye have a father in heaven. And you stronger sort, know ye wherein your strength lieth. Too be short, S. Paul showeth us here, that God's children must be so humble, as to submit themselves too instruction and teaching from day too day and from year to year, and consider that they be not yet come whither they would and should.  
And too the same purpose doth he add, Until we be knit all together in the unity of faith. Forasmuch as we might quite start away, and no bridle could hold us back, if necessity once constrained us, (as I have showed you already this morning: therefore S. Paul telleth us, that we be not yet come too the point, which these fantastical persons that are puffed up with their vain overweening, (do think themselves too be come unto,) as though they wanted nothing more: S. Paul saith, we be not there yet. True it is, that we aught too endeavour too be all one (as I have showed already:) for without concord there can be nother Church nor religion among us, nother is God honoured and served: nevertheless we do but go ●●●ward still unto this concord as 
Math. 5. d. 25.  we do too all other virtues. And so long as we live in this world, we always go still further and further, according whereunto this life is not in vain named a race or way, 
1. Tim. 4. b. 7.  appointed us of God. After that manner than doth he speak unto us of the unity of faith: not that the Christians aught too vary one from another, and to maintain contrary opinions while they be in the trade of profiting: but S. Paul showeth, that their faith cannot be all one, until it be well settled. Now there will always be imperfections and infirmities, there will always be clouds of ignorance. And therefore we must keep on too the mark that is set us down here.  
Furthermore, we must mark well what S. Paul addeth, concerning the knowing of the son of God. For therein he showeth us the sum of our faith: which is, not too wander too and fro, but too know what jesus Christ is, what at his power is, and what benefits he bringeth us. That is the true perfectness of faith. Therefore I said, that it is a notable point. For we see how the wretched world hath been misseledde and beguiled heretofore, and still is in the popedom, where they which have some devoutness, torment themselves greatly, and take pains too inquire of this and that, always full of heartbitings, always full of questionings, and yet are still of that sort, whom S. Paul reporteth too be ever learning, 
●. Tim. 3. b. 7.  and never a whit the wyzer. S. Paul speaketh there of these Hypocrites which despise the simplicity of the Gospel, and turn away from jesus Christ, too follows their own foolish inventions. They will have their speculations on either side, and they will take pain enough: but yet shall they never be the wyzer. 
Coloss. 2. a. 3.  For inasmuch as all the treasures of wisdom and understanding are laid up in jesus Christ, we must aim at him: in him only shall we find the whole substance of our salvation. When we once know that jesus Christ is given us of God his father, 
1. Cor. 6. b. 11.  too reconcile us by his death and passion: when we once know● that it is he only in whom we must seek our righteousness, when we once know that we be washed from all spots and uncleanness by his blood, that he hath made satisfaction for all our debts wherein we were indebted, that he by his holy spirit hath sanctified us and dedicated us too the service of God, 
1. john. 2. ●. ●.  and that he is our advocate too make us find favour in all our prayers and supplications: I say, when w●e once know this: we may despise all the things which the other sort think themselves too know, & which they have imagined without any certainty. For that cause therefore doth S. Paul add here expressly the knowing of the son of God, too the end to define the better what the word Faith importeth. For it runneth roundly enough in men's mouths: and every man will say he believeth: but in the mean while, if these men which vaunt themselves with full mouth too be as pillars of the Church, and as good catholics as may be, (as the world sees well enough,) be demanded what faith is: they stop short of it. They will say perchance, it is too believe in God: (yea:) but the Turks and Papists will say so too: and yet for all that 〈◊〉 will condemn the Turks, because they know not what belief is. As much is too be said of Papists. And wherein differ we from them, we (I say) that call ourselves Christians? In knowing that God hath sent us jesus Christ too lead us up higher, so as we be sure that because he is our father, he will not lay our sins too our charge, but receiveth us into his favour through his own free goodness, accepting us for righteous, when we condemn ourselves by true repentance, and seek all our welfare in jesus Christ, acknowledging that there is nothing in us but utter cursedness. Ye see then that our Lord jesus Christ is the very mark or white whereat we am. If a man should shoot in a long bow, or in a Cross bow, or in a Gun, and have no mark or white before him, but should discharge at adventure, now this way, now that way: what a shooting were that? Even so stands the case with all them that am not at our Lord jesus Christ. For they do but rove, and entangle themselves in many a peck of troubles: and we should be ever in danger to be misled and deceived by men, if we did not know jesus Christ, and settle our whole contentation in him, assuring ourselves that he is the whole sum of our faith.  
Now Saint Paul addeth yet further, that the same is for the age of perfection, and for our true accomplishment. Whereby he doth us too wit (as I have touched already) that so long as we live in this world, we must still grow and go forward, knowing that there are still many infirmities in us, and that we be not yet come too our full greatness. Yet is it not therefore too be said, that we be little children still, as he will add anon after: but here he setteth down as it were three degrees of age. First infanc●e and childhood, secondly the years above twelve, before there be yet discretion and skill to govern ourselves, in which time we must still profit more and more. And when a man is come too the age of forty years, then is he is his chief state. For by that time he aught too have some trade both of body and mind, whereon too stay and rest. Not that we must not profit still even at threescore years: but I speak of the similitude that Saint Paul setteth down here. First therefore he saith, that we must hearken too the Gospel, till we be come too full age. And when is that? At our death, sayeth he. For here we must not count our years after the manner of men. After a man is once past fifty, too all seeming he decayeth both in his senses and in his wit, But Saint Paul saith, that we shall never be at our full growth, till we be rid of this body. So then, the spiritual age of Christians is when they be gone out of this world. But now let us see what manner of ones we be, since we began too profit in the Gospel. We be like a child that is half a man. He is past fifteen year old, or perhaps past twenty: & yet he ceaseth not to learn still daily, for he hath needde of it, and he is sure, that although he have studied (a good while,) yet is he not come too the last step, he hath not gotten so settled and stayed a judgement as were requisite. Howbeit, it may well come too pass, that a child of twenty years shall have all the sciences at his finger's ends, wherein he hath been trained and instructed: but yet shall he be nevertheless light headed for all that, nother shall he have the skill too apply them too his use, because he is not yet ripe: for he is but like green Corn, or like as when a vineyard makes a fair show of a good vintage, but the grapes are not yet ripe. Even so is it with that age. And for that cause Saint Paul saith by a similitude, that as long as Christians are alive, although they were threescore, yea four score, or five score years old, yet must they be still like children, not too children of wit, but too young striplings which are of age to profit, 
1. Cor. 3. a. 1.  and do willingly submit and suffer themselves too be governed, because they know well they be not yet of ripe discretion. Nevertheless Saint Paul telleth us, we must not be like little babes that have yet nother wit nor discretion, 
1. Cor. 14. b. 20.  nor can scarcely yet discern between good and bad.  
First and formest therefore we must bear this lesson well in mind, that when we have seen and tried never so much in the world, and traveled from place too place, and been exercyzed in many affairs: though we think ourselves to be the politikest in the world, yet are we not so wise, that we need to learn no more. And why? For here the case concerneth God's wisdom, which passeth all the wit of man, and we may be commended enough and too much of the world, and yet we shall know things but in part, 
1. Cor. 13. c. 19  and therefore let us not deceive ourselves. Therefore away with this fond overweening, too think ourselves wise enough, (I spoke even of them that are able too teeth others) and let us continue scholars still. For although jesus Christ have appointed certain too be as leaders and guides too show other men the way: yet doth it not follow, that they be so wise, that they must not be learners as well as the rest. For he that speaketh, must take instruction by it himself, and a man shall never be meet too declare Gods will unto other men, except he himself learn daily.  
The thing then which we have too bear in mind, is, that we must be thoroughly persuaded, that if we profit not ourselves, we go like Seacrabbes. For they that go not forward in the doctrine of salvation, vaunt they never so much of their being taught in God's school, do undoubtedly go back. And therefore let us beware in any wise that we fall not asleep, or stand still at a stay, as though there were no more too be learned. And let us consider that our life is likened too a way, and thereupon learn too go forward still, and too gain always some ground, and too spur and etch forth our slothfulness and slowness, so as it may from day too day appear, that we have gotten some knowledge more than afore: either by understanding better the things which we thought too have been thoroughly printed in our minds, or by conceiving some other point by other folks instruction, which was unknown to us afore. So then, let us increase the hoard of that treasure from day too day. And if old folk be so much the carefuller too gather goods, as they draw nearer too their grave, because they see themselves too be weak, and too have need of succour, and are always afraid to be destitute of man's aid, insomuch that that forecast of theirs, driveth them to burning covetousness: aught not we on our side too be greatly ashamed, if we make not provision of God's word in our old age, seeing we perceive how there is much feebleness and sin still in us? or if we labour not too be continually still enlightened even till the daysonne of righteousness (which is our Lord jesus Christ) shine upon us, 
Mala●h. 4. a. 2.  as at high noon, seeing we find our own ignorance by experience.  
Ye see then that the mean too put this doctrine of Saint Paul's in ure, is first too humble ourselves in such wise, as no man take more upon him through vain selfweening, than belongs unto him, but that we will keep on our way advisedly, assuring ourselves that we be not yet come too our ways end. And that is the cause also why Saint Paul said, 
Phil. 3. c. 12.  that he looked not back to the things he had done already, but forward unto the things that remained. Saint Paul had made a great journey, and taken much pain for the Gospel's sake: he had been taken up afore into the third heaven: 
2. Cor. 12. b. 4.  and there he had heard and seen secret things, which it was not lawful for him to speak of among men. Ye see then, that he was as a man that had been taught in the school of Angels: and as in respect of men, he had passed all the other Apostles: and yet for all this, he sayeth he straineth himself forward, and laboureth too attain too the mark whereat he aimed. Now if Saint Paul spoke so: what aught we too do, which are yet as it were but at our Apcie? Then as concerning this full ripeness of age, let us assure ourselves that we cannot forbear new and daily instruction, until we be quite rid of all the infirmities of our flesh. Until we be departed out of this world, we must suffer ourselves too be guided and governed like teachable and meek young folk, and we must believe good counsel, assuring ourselves that we have need of it. Therefore Saint Paul attributeth that (full ripeness of age) too our Lord jesus Christ, as if he should say, that men beguile themselves through their own fond rashness, by beholding themselves in themselves. 
1. Cor. 1. d. 21.  For know we once what jesus Christ is, we shall perceive full well, that there are yet many imperfections in us. He is called the wisdom of God his father, he is called his everlasting word, 
john. 1. a. 1.  he is called his image. And all this is too the end that we should learn of him, and behold God's glory in his person, which otherwise were invisible unto us. But now, can we comprehend Gods infinite wisdom? Can we attain too the understanding of God's glory, 
1. Cor. 11. b. 7.  so as we may have the full sight of it? Alas we be far short of it. 
Coloss. 1. b. 15.  Therefore whensoever we be tempted with foolish overweening, too think we know more than we do: let us lift up our eyes too our Lord jesus Christ, and not presume in ourselves, as many fantastical persons do. For when we 〈◊〉 know that our wisdom is in our Lord jesus Christ, then shall we well perceive that we be yet far from it.  
Herewithal Saint Paul warneth us also, that it is not in our own power or cunning too believe faithfully, 
jam. 1. c. 17.  but th●t we must be fain too have it given unto us. true it is that we must do our endeavour, that our faith may be established: we must be diligent in hearing God's word, we must haunt Sermons, we must read, we must hearken too good exhortations, and too all good doctrine, whereby we may far the better: we must give good heed too those things. And yet notwithstanding we must not presume any whit upon our own cunning, as though our wit were able of itself too receive learning and instruction: but let us learn that our Lord jesus Christ must bring us too that by his holy spirit. So then let us be lowly, that we may be the scholars of our God: and that lowliness importeth a ridding of ourselves from all selfweening, and an abcing of ourselves, knowing that we have no more than is given us of God.  
Also on the contrary part Saint Paul sayeth, that we must not be as little children wavering with every blast of doctrine, or being tossed and turmoiled too and fro, as chaff with the wind: and too be short, that we must not be beguiled by the wylynesse of men. Hear we see yet better the thing tha● I touched heertoofoore: which is, that Saint Paul setteth down as it were three ages. The first is, as a childhood. And which is that? It is before we have any instruction at all, when we be yet as it were half beasts, without discretion too discern God's truth. And there be many such children in the world. At what age? Even at three or four score years. For here Saint Paul speaks by a likeness or resemblance, & stands not upon the accounting of days, moons, or years. His meaning then is, that such as are wavering and floating like a boat that is tossed upon the water, are little children. It it is true that the scripture doth sundry times use the word (Child) in another sense: as when Saint Peter exhorteth us too be as newborn babes, 
1. Pet. 2. a. 2.  and too desire the milk of soundness, yea even with putting away of all malice. Also our Lord jesus exhorteth us too be as babes, 
Mark. 9 ●. 36. & Luke. ●. f. 47.  that is too say, unpuffed up with presumption and pride, so as we mak● no reckoning of ourselves, ne be troubled with the lusts that vex● us, when we begin too know what it is too live among men. Then after that manner it doth us good to be babes or little children. Again in another place Saint Paul saith, 
●. Cor. 14. d. 20.  that we should be babes i● naughtiness: but yet he saith, that we must not be babes in understanding: and that is the thing which he rehearseth again in this present text. Then condemneth he such as are babes in understanding, that is too say, which are so doubtful and wavering, that they be sure of nothing: they know not what faith too be of, nor what God too worship. Now I told you that the world is too full of such babes, which harden themselves in their brutishness and ignorance. And in good sooth, how many shall a man find which are so thoroughly settled in God's truth, as they cannot be made too dance after another man's pipe, as Saint Paul speaketh of them here? For if it be demanded what the Gospel is, some will answer, it must needs be a good thing because God is the author of it: but in the mean while, too be able too yield a reason of their faith, is no point of their skill, but they harden themselves in their ignorance, yea and covet too be as little babes still. Othersome can well enough skill too yield an account, in such wise as a man would deem there were some good root of faith in them: and yet for all that, if there come but one blast of wind, ye shall see them in such perplexity, that they wot not any more in what God they believe. For if there rise up any heresies or stumbling blocks, the most part of those that spoke wonders afore, are so wyndshaken as too say, How now? There were never such opinions heard of: and what meaneth this? Which may a man hold for the best? But in so doing they show well enough, (as I said afore) that they never strained themselves, ne took any great pain too go forward, that they might no more be so wavering.  
Furthermore, besides this likening of men unto babes, Saint Paul setteth down yet other similitudes, saying, that such folks are as reeds that are shaken with every wind, or as a boat that floateth upon the waves of the sea, or of some Lake. In deed this belongeth not too little babes: but Saint Paul's intent was also too show how wretched their state is, which are not thoroughly grounded in the Gospel. For is there any greater wretchedness than too be floating, and as it were wavering at every wind, and too have no steadiness at all in the matters that concern our salvation? If we were threatened every minute of an hour, where through we were so scared, that we were in continual fearfulness and trembling: had we not leaver too be dead out of hand, than too linger after that sort, and too die a hundred times aday? But now, we stand upon the everlasting salvation of our souls: and wot not where too become in that case? Shall there be no steadiness in us? S. Paul therefore meant too show us this thing, of purpose too redress the slothfulness or recklessness whereunto we be too much given.  
And too prick us forward yet double: he sayeth, that we must not be subject too men's cozenage. He useth here a word that is taken of dice playing. For we know that they which make a trade or occupation of that craft, must have store of siyghtes, for there is no faithfulness nor trust in it. In deed it is said, that a man shall see the trial of ones wit and disposition by play: but it is known also that all Dicers are deceivers, insomuch as there is not the simplest of them, but he would have the cunning too beguile those that play with him. In deed all are not so cunning as too shred other men of their goods by their s●eyghtie conveyance: but yet for all that, we see it is the general and universal property of that play, too be guileful. And it is not so in that game only, but well-near in all other. Saint Paul hath set down here but one kind, but experience showeth how the case standeth, yea and even little children aught too bear it well in mind. And whereas I call them little children, I mean not such as hung upon the dug, but these little Cockchickens that are tied too sword, and are so pert fellows, & ween themselves to be men, when they aught to have a rod yet half a dozen years longer, and yet for all that do take snuff at it, if a man keep them from being deceived. For if all games were set at liberty: surely there would be store of Cousiners everywhere. And a young heir should no sooner come too a dozen years old, but he should have a new livery on his back (as they say:) for he should find Cousiners enough, which would take him by the hand, too pick his purse, and keep him good company till he were quite shred of all that he hath. Now than although Saint Paul speak here of the steadfastness of the faith of the Gospel: yet borroweth he the comparisons of the common life, and of the things that are seen day by day. His saying then is, that unless we have a well settled faith, so as we be fully purposed and determined too walk in God's truth even to the end, & to stand invincibly in it: we be but little children that are subject too every man's cozenage, & we shall always find Cousiners and deceivers, that will rob us & spoil us, & we never perceive it, so as we shall wonder how we become poor. In the same taking are we▪ and all cometh too his point, too show us that we have great need too be well fenced. For when we be out of fear, every of us falls too reveling, we take no care, we keep no watch. But if there be war, so as we be threatened: then (we think) it behoves us too keep good watch, & we stand upon our guard. If we doubt of any afterclappes, than we bethink ourselves, lest we be taken napping. Saint Paul therefore telleth us here, that there will be nothing but cousining, and that we shall fall into Satan's snares every minute of an hour, if we watch not warily. And why? For among whom are we conversant? What a sort of Cousiners are there in the world? There will ever be lewd company which shall seek the overthrow of our faith: there will ever be scoffers, heathenish folk, and other makebates, which would fain have all things go too ha●●cke, yea and which will endeavour too shed their poisons and herestes abroad, too corrupt and infect men withal. Too be short, the devil hath a thousand ways too deceive us, and men also are ready enough unto it, and there are maintainers enough which will offer themselves, and desire no better living, as they say. For this cause Saint Paul showeth us, that if we labour not stoutly too profit in God's word, we shall surely be caught and carried away at every hand, and fleet too and fro, and be led by the bill, and run about like little chilldrens, so as we shall have no discretion at all. Then if we be not well advised, even they that are the forwardest of us, shall stumble, and within a step or two break our necks, notwithstanding that we seem too be well entered on our way alr●●y●. And it is not here only that the scripture telleth us, we must not be as little babes in understanding. We see that the people of the jews also were●vpbrayded with it, insomuch that Esay telleth them, that they be but as little children always at their Apcie, 
Esay. 28. ●. 10.  and that they must always be rapped upon the pates, because they continued still in their brutishness. When a man hath cried out too them a hundr●● and hundred times A.B.C. by and by they forget it, and are 〈◊〉 new too begin. Thus complaineth he of them. And again, too 〈◊〉 them ashamed, How pro●●t you (sayeth he) specially in God's doct●i●e? There ye make as though ye were little children, & play the 〈◊〉. In worldly affirms ye be crafty enough: but in the doctrine of salvation ye understand nothing a● all. Now herein God showeth, that he will punish such as take scorn too be taught in his school. So then, let us labour too come too the middle age, 
Ephe. 4. b. 13.  whereof S. Paul spoke not long ago. And although we cannot attain too perfection so long as we be in this world: yet let us not be stark idiots and altogether unlearned, nother let us be ever novices: but let us show that God hath not lost his time, in being so gracious to us, as too beat our ears with his word. That is the thing which we have too bear away.  
Furthermore let us understand also, that it is long of none but ourselves that we be not well armed against all the wiles of the devil and the world, namely by labouring too profit in the Gospel and in God's word. For from thence must we fetch armour and weapon too furnish ourselves withal, when we be weak. That is the way too withstand at the cosinages and falsehoods of Satan: that is the mean for us to beat back all his assaults: that is to wit, by having the said word, which will serve us for Sword, Target, and Headpiece▪ 
Ephe. ●. c. 14.  as we shall see in the syrt Chapter. Too be short, we shallbe well armed too withstand all brunts.  
Therefore if we be fickle headed, and thereupon it please 〈◊〉 too punish our unthankfulness, according too his threatening by Moses in the thirteen of Deuteronomie, where he saith, 
Deut. 13. a. 3.  that if he stir up false Prophets, and the people give ear to them, it is a token that they loved him not, and that they which continued in his fear, will abide firm and steadfast: I say, if we be so light and fickle minded, let us arm ourselves with these exhortations: and (as saith Saint Paul) if heresies spring up, let us understand, 
1. Cor. 11. d. 19  that it is for the trial of such as be rightly minded. And therefore let us mark well, that it is long of nothing but of our own recklessness, that we be not always steadfast in God's word, and that our faith doth not always get the upper hand of all temptations (as saith Saint john in his first Epistle. This aught too provoke us too take pains, 
1. john. 5. a. 4.  not only too get ordinary food to sustain our souls withal: but also too withstand Satan and all his champions, and too beat back all assaults that shallbe made upon us.  
And forasmuch as our Lord matcheth his Sacraments with his word: let us make our profit of them altogether. And whereas we are too receive the holy Supper the next Sunday, let us understand, that it is our spiritual armour, wherewith it beh●ueth us too be fenced against Satan, and is added for a further strengthening of us after we have been instructed in God's word. Wherefore ●et us not through our unkindness and vanity, suffer the means too serve for nothing, which God hath given us, and which he knoweth too be fit for us: but let us follow this counsel of Saint Paul's. And on the one side let us consider that we be weak, a●d that we have need too be relieved, and that Gods coming after that fashion unto us, is too draw us unto him, that we might yield him thanks for the loving kindness which he useth. And for our own part let us endeavour too put forward ourselves the more, by matching the word with the Sacraments, and the Sacraments with the word, so as we may be provoked thereby too resort too our God, that he may so further us in the way of salvation, as it may appear in the end, that we have not walked in vain, nor been disappointed of our expectation.  
Now let us foll down before the majesty of our good God, with acknowledgement of our faults, praying him too make us so too feel them, as we may utterly mislike of them, and be always provoked too true repentance, and not only be sorry that we have offended, but also resist all the wicked lusts of our flesh, which hinder our true obedience in ruling our life according too his holy word, and that forasmuch as the right way too attain thereto, is too profit in his word, it may please him too grant that we may never be destitute of that benefit, and that when we have it in our hands, we may use it well, & labour too profit in it: and he work in such wise in us by his holy spirit, as it may not be a sound that vanisheth away in the air, but a root that groweth fast in us, to yield fruit in our life, even too the end, that we way be so grounded in him, as his love and fear● may grow more and more in us, until he have gathered us together into his heritage. That it may please him too grant this grace, not only to us, but also too all people and Nations of the earth. etc.   

The xxvii Sermon, which is the seventh upon the fourth Chapter.  
15. But too the end that following truth with Charity, we might grow in all things in him that is the head, too wit, Christ,  
16. By whom the whole body being knit together, and joined by every joint throughout, with furniture according too the operation of each part in measure, taketh the full growth of a body, too the building up of itself in love.  
We have seen heretofore, that we must keep the order which God hath set among us, that we may profit in God's school all the time of life. For in as much as God hath not ordained any superfluous thing: we must conclude, that we shall never attain too so perfect learning while we live in this world, but that we shall have need too go further still, and (which is more) we shall never be at our ways end, till we be come too the end of our life. For as much then as we know that we have yet but a peer of the thing which we must have, and that our faith will always be weak: let us strive so much the more too be strengthened, and too draw near unto God. And then shall we not be like little children, and such as waver and float too and fro with every wind, and have no steadiness in their faith. For if we be diligent to profit in God's word, surely we shallbe armed and fenced to withstand all the wiles of Satan, and of the wicked men that would beguile us. For although God bring us not to perfection o●t of hand, but hold us still in some feebleness: yet shall we never be destitute of good remedy, if we receive the things that he offereth us, & be not reckless in applying than to our behoof. The mean to bring which thing to pass is showed us here: namely that we follow the truth, & love one another. As if S. Paul should say, that the knowledge of God, & ●he love of our neighbours are two things that aught not too be separated asunder.  
And he putteth truth foremost, purposely, because our linking together would not boot us at all, unless jesus Christ were the bond of our concord, and that God alloweth it, because it is grounded upon his word, Saint Paul then meant here too put a difference betwixt us, and the heathen and unbelievers. For all men will grant well enough, that there can be nothing but havoc among men, when they be like too Dogs and Cats: and it hath been known for a grounded principle in all ages, in all Countries, and among all people, insomuch that even the heathen folk, and such as knew not what true religion meaneth, have simply commended and esteemed the benefit of concord and agreement together.  
But yet they builded without foundation. And therefore Saint Paul beginneth at God's truth: As if he should say, we must not only link in one among ourselves: but God must also go before us, and we must obey him, so as we must be gathered together under him, and he sit over us, and we must liefer choose too be at defiance with the whole world, than too slip away from him. Thus ye see that the thing which we have too mark upon this text, is that God will not have us too be knit together without knowing how or why: but he will have us too agreed too worship and serve him, and too put our whole trust in his infinite goodness, so as jesus Christ be our head, and we all members of his body through the power of faith. And again, that when we once know how we have a father in heaven which hath adopted us too be his children, and that jesus Christ hath vouchsafed too take our flesh and substance upon him, too the intent that we should be flesh of his flesh, and bone of his bone: the same should move us too love one another, too be careful each for others salvation, and too help one another according too the ability that God giveth us. According whereunto it is said in the Psalm, 
Psal. 133. ●. 1.  that the friendship of brothers is a leevesome thing. And afterward the Prophet bringeth us too the ointment that was powered upon the Priests: as if he should say, that men having no more but even their mother wit, may perceive that there is not a more leevesome thing in the world, than too live in peace and amity. Howbeit therewithal he declareth the order of it, after the same manner that it is showed us here by S. Paul, and ●ayth, that the said brotherhood must be con●crated and dedicated to the name of God. For the anointing of Aaron and his successors, was in such sort, as the ointment did shed down upon the whole body, and upon the garment of them. Now therefore let us mark, that if we intent too link together well, we must draw unto God, and our linking must be allowed of him. Otherwise, we may well have fellowship together, but it shallbe but a cursed fellowship, and the end of it can never be but utter confusion. Wherefore, that we may rule our life well, let the end that we begin at, be too cleave unto the truth. Right necessary is this warning for us now adays. For the Papists accuse us, that we have troubled the world, & that the debates that are now adays, do spring of our fault: inasmuch as heretofore all was dead, every man said, Amen, too them, and there was no disputing. In deed there was no great travel spent in seeking God or the salvation of men. Now then, too cast the Devil out of the possession that he had gotten, it behoved us too use great vehemency, according as it is said, that he will never give over his place, except he be enforced. Therefore it stood us on hand (as ye would say) too thunder and lighten, too waken the world, that was so fallen asleep, and after a sort bewitched. For inasmuch as the unbelievers are extremely stubborn in striving against God, and cannot abide that the truth should take place, but uphold their lies with devilish wilfulness: that is the very cause why there is so much trouble and war in the world now adays, I mean for Religion. Now the Papists would say the blame in our necks: but let us see who is in the fault. For we desire that every man should do homage unto God, and that both great and small should submit themselves too his word, and that there should be one true unity of faith, so the simplicity of the Gospel go before it and guide it. These are the things that we seek: and the Papists find fault with it.  
Yet notwithstanding, there is none other thing too be found in our doctrine, but that we would fayne that there should be a melody between men and Angels too worship the true God, and too follow his w●ord, which is our true rule, to the end there should be no corruption in his servis. On the contrary part, the Papists would maintain all their abominations and errors, and cannot endure that jesus Christ should have his pre-eminence. For they have bereft him of all his offices, and made as it it were a booty of them. They have an infinite warrein of He saints and she saints, too whom they give the title of their Advocates: saying, that by their merits they obtain favour at God's hand for such as pray unto them. Moreover in all the rest of their doctrine, there is nothing but it is perverted, yea and falsified. And besides these errors and superstitions, the Papists are also so spiteful, as too bend themselves even against God, & to spit out their madness, yea and to indeue● too wipe away the remembrance of jesus Christ by fire and sword. What should we do in this case? There is no compounding with them, but by renouncing of God's truth. But we know what order is taught us here by the holy Ghost. For Saint Paul could well have said io one word, Agreed, my friends. But he saw well he should have spoken but one half, and that his doctrine also should have been misconstrewed: and therefore he saith, Let us be knit together in the truth, and let us rather give over all the friendship of the world, and procure the anger of all unbelievers, and of all such as rebel against God, than swar●e one whit from it. But if we seek too be at good agreement in the truth, and none of bs be wedded too himself, but rather every of us procure the welfare and salvation of his neighbours: that is the concord which aught to be among us.  
The thing then which we have in effect too remember upon this strain, is, that on the one side we must beware of confederating with God's enemies, 
●om. 12. d. 18.  that we strike not sail (as they say) too please them. For although it behove us too seek too have peace and unity with all men, as near as we can: yet is God's truth always excepted, and we must make more account of that, than of all the world. And in deed they that will needs gartify creatures, and in the mean season turn away from God's truth (as much as they can:) shall be always unhappy. Wherefore let us evermore abide steadfastly by our God, and hold us under his yoke, and not shrink away in any wise, but rather defy the whole world, yea though there were no man too hold with us. That is one point.  
Again, if the world may be won too obedience, and we be able too do so much as too draw one or two too consent in one faith with us: then must we put our endeavour and labour thereunto. For we must shun these two extremities, namely of offending God, and of turning away from his pure word, too purchase men's favour: and also of being so high minded and full of stateliness, as too trust every man to himself, and to let others alone, and too pass for no man but himself: for these are two evil extremities which we must beware of. But let us learn too join these two things as inseparable: namely that we yield God true obedience through faith, by holding ourselves to the pure simplicity of his word: and again, that therewithal we despise not our neighbours, but endeavour to win them, that they may submit themselves quietly (unto God), and by that means al● of us both great and small may speak as it were with one mouth, through the holy Ghost reigning in our hearts, and all of us have the knowledge that hath been spoken of, namely that God is so the author of our salvation, that he hath also showed himself a father towards us, in adopting us, and in vouchsafing to have us to be all of his household: Which cannot be, except we live all in good concord, because he is the God of peace. And although we should be driven too fight against the whole world: yet let us be of good comfort, because the Angels of heaven are our companions in cleaving unto God. Should we then in these days separate ourselves from an infinite multitude of men, which presume upon their riches, their greatness, their pomp, their credit, yea & their wisdom? (Yea: and let us esteem every whit of it but as trash, and for our own part, although they call us Schismatics, count us but as the ofscowrings of the world: let us hold us contented, in that we know that the Angels of heaven, the holy patriarchs, the Hrophets, the Apostles, and the Martyrs agreed with us: and too be short, that all God's chosen people from Abel too his present day, do bear us sufficient company. And so may we despise all that shallbe laid too our reproach, when we have God's truth and the mark whereby we know ourselves too be his children. For inasmuch as God cannot deny himself, he will continue always with his Church, whereof we be a parcel, if she stick unto his word. Let that therefore be one point.  
But in the mean while also let us not forget to seek peace to the uttermost of our power, according to the text that I alleged out of the Romans. Therefore let us not wilfully separate ourselves from the world, 
Rom. 1●. d. 18.  but let us have (as it were) our arms strected out too take home all such as yield themselves willingly too the obedience of God, that we may have one faith together: and let us endeavour too bring it too pass. And the very same also is the cause why Saint Paul telleth us here, that the faith and obedience which w● yield unto God, serves not too puff up our hearts with pride, so as we should reject other men, and every of us love himself, and shifted for himself: ●ut too make us follow the example of our heavenly father, who allureth them too him which were far of, and is ready too be● reconciled too his enemies: which thing seeing he hath showed us 〈◊〉 our Lord jesus Christ, and given us so excellent a pledge of it: we also must have the same doctrine of peace in our thoughts and in our hearts, and endeavour as much as is possible, too bring them too the union of the Gospel, that are separated from it as yet: so that if they which have been as it were stark mad against God, do yield themselves as lambs and sheep of the flock: we must be ready to receive them. Let us then bend ourselves too that, and not be given every man too his own profit, but assure ourselves that sith God hath knit us together and bound us one to another: every of us aught too employ himself too the uttermost of his ability, and according too his own measure, too draw his neighbours with him, so as we may be rightly one body, and jesus Christ reign over us.  
And for the same cause also doth he add, that we should grow in all things in him that is our head, that is too wit, in jesus Christ. Now by this word Grow, Saint Paul continueth the matter that we have seen heretofore, which is, that we must not stand so much in our own conceits, as too think ourselves too be come already to the mark we go too. For (as I told you) our life is a journey: and therefore we must go on still: for he that lingereth by the way, doth well show that he never witted whereat he aimed. Therefore although we must not be as little children, yet are we not yet come to full age, nother have we gotten yet such strength as were requisite. Wherefore let us grow, that is too say, let every of us look well too his own infirmity, and when he sees his own weakness▪ let him thereupon take heart, and thrust forth himself: let him press unto God, and let all our minds be continually bend that way. For it is not enough for us too have begun, nor yet too have gone on ● good way, unless it be printed in our hearts, that we must profile still, even too our dying day. Otherwise it is certain that we shall be but dazzled with our own pride, & that will make all God's gifts too vanish away, which we had received afore. Wherefore let us not imagine that we have such power, or such understanding in all the things that are requisite for our salvation, as that we should not consider how it is not for naught that the holy Ghost exhorteth us here 〈◊〉 grow. And here ye see also, how lowliness aught always too ma●ch with faith: according too this saying, 
Psal. 19 b. 8.  that God's word serveth too instruct the small and lowly ones. The greater than that a man would make himself too be, surely the more doth he shut the door against himself, so as he can have no entrance into the school of God, and of our Lord jesus Christ. Therefore let us look well 〈◊〉 our own slenderness, that we may be so meek, as nothing may● hinder us from hoping continually more and more in our God. And the same aught also too quicken us, and provoke us to serve him, and to confirm ourselves continually the more in his word. For what is the cause of so great sloth and coldness as is seen in many men, but that they think themselves too be clerks great enough already? And therein they deceive themselves, by reason that the devil hath dimmed their eyes through their own fond overweening. Seeing it is so: let us continue little ones still, not in understanding, but in naughtiness (as hath been said afore:) and sith we know that we had need too profit, let us endeavour so too do. Howbeit, let us also have an eye to the mean that is showed us here, which is, too resort to him that is our head.  
Tr●●ly Saint Paul addeth thereunto, all things: too show than v●●en a Christian man hath examined thoroughly what is in him: he shal● find that if he have any virtue, there shallbe vices mingled with it, and that in all his virtues there is ever some blemish or maim. Wherefore let all of us cast down our heads, and let the excellentest men in the world understand, that God hath still reserved some piece of grace too himself, which he hath not given too them, too the intent we should not be puffed up with fond overweening, too think ourselves too be that which we be not.  
But let us come too the head that is spoken of here. For Saint Paul telleth us, that our only sheet-anchor must be too know jesus Christ (as hath been declared afore) how that all the treasures of wisdom and knowledge are laid up in him. 
Coloss. 2. a. 3.  For else many would raundge far in God's word: and that should be but too be always learning, and never to know any thing, as it is said in another text. But S. Paul telleth us, 
2. Tim. 3. b. 7.  that in jesus Christ we shall find all that is requisite for out salvation, & that he also must have the pre-eminence, as the head appeareth above all the rest of the b●dy. For it we grew in such wise, as the shoulders should get up half a 〈…〉 the h●ad: what a growing were that? Were such a growing too be well liked? It were better that a member were stark dead, tha● that it should so disfigure the body. For so much then as the head aught too be uppermost, Saint Paul telleth us expressly, that it is not enough for us too grow, but that we must always grow under our Lord jesus Christ, so as he may stand over us, and all of us both great and small submit ourselves unto him.  
And we see by experience, that this was not spoken for nothing. For what a number are there which carry a great countenance and show of knowledge, and yet do nothing but set all things in a broil and uproar, through their vain glory? There are a great sort which could find in their hearts too have our Lord jesus Christ buried, that they themselves might perk up, and have all the world gaze upon them, and be had in estimation, and rejoiced at. And many wretches come so far, that they pass not what come of it, so they may keep themselves in reputation. again, othersome mingle our Lord jesus Christ with so many superstitions, that he is utterly ouershadowe● with them. We see what is happened in Popery. For they verify their own proverb thoroughly, that the son of God cannot be● known from his Apostles. And why? Because they have fleeced him, and rob him of the honour that belongeth too him, and made as it were a booty of it, dealing too every man his share and portion of it. Thus are the Papists well grown, howbeit that is but in ignorance and superstition, because jesus Christ hath not his pre-eminence among them, nother is he their sheet-anchor. Yea and even among us also ye shall see some so desirous too get renown among men, that jesus Christ shallbe as nothing with them. So much the more therefore doth it stand us on hand too mind well this lesson of Saint Paul's, that our growing must be in our Lord jesus Christ, 
john. 3. d. 30.  according to this saying of Saint john Baptist, I must diminish, and he increase. Let us follow that example, namely that the excellency which is in the Church should abide v●appayred, and yet in the mean● while jesus Christ be the sheet-anchor of all men. For although the Stars have their brightness: yet must the Sun shine above them, and men must know that it is he by whom we have the true light in deed. And therefore let our Lord jesus, who is the dayso●e of rygh●●ousenesse, be so regarded, as nothing may impeach him, nor blear our eyes that we should not look● at him, and our faith 〈◊〉 leveled alonely at him. That then is the cause why Saint Paul addeth expressly, that jesus Christ must be our head, and we grow in him, and resort unto him, and set ou● whole study and mind upon him.  
Too express this the better, he addeth, that it is he by whom the ●hole body is knit and joined together by his joints, and that it is he which furnisheth it with substance and life, according too the measure and portion of every member: & that when this is done, them the body is well proportioned: howbeit that love must reign among us, or else there shall be nothing but confusion: insomuch that if there be greatness, it will be over huge, so as it shall not be a natural body, but rather a monster. Now in saying that we receive our growing of jesus Christ, that it is he of whom the knitting of the body proceedeth, and that it is he also by whom we be maintained in life: he showeth us our unthankfulness, in that we yield him not the honour which he deserveth. For must it not needs be that we are too too lewd, when the son of God giveth us all things, and yet we will bereave him the honour which he requireth, for showing himself so bountiful towards us? He desireth not that we should yield him any recompense, nother can we, nother is it needful: but yet he will be glorified. Now then seeing we be so enriched by him, and we notwithstanding do fall too robbing him of his honour, so as he is defrauded and bereft of it: must it not needs be that we be worse than devilish? Wherefore let us mark well whereat S. Paul aimed: for he intended here too reprove the world of too lewd an unthankfulness, for not yielding our Lord jesus Christ his due honour, in somuch as he is not exalted among us, nother do we think upon him, nother do we place him in chief sovereignty, that all men might do him homage. And therewithal he showeth also, that we be almost out of our wits when we honour not jesus Christ, ne exalt him as we aught to do. For there is not that man which doth not naturally ●ouet his own profit. Now then, in forsaking of jesus Christ, we seem to have conspired & sworn our own confusion, that we might be bereft of all his grace, & be as rotten members without strength. For he is as the head of a man's body, & as the root of a ●ree: it is he from whom all our life & sustenance proceedeth. Now than if the hands, the feet, the belly, the stomach, the legs, & all the rest of the members should conspire together to say, let us forsake the hea●: What should ●hey win by it? Or if they should conspire together too put the head down, an● to thrust it into the belly, that men might not see it: what profit should the whole body have by it? Even so standeth the case with all such as would diminish the glory and majesty of God's son, and lessen his power, and not acknowledge to what end he was sent of God his father, namely, that they should seek all their welfare, and all the parts of their salvation in him: for it is as much as if they would put down their head. But S. Paul telleth us, that there must be no knitting in the body, but that which cometh of the head. For whence cometh all? Behold, the veins convey nourishment every where through the whole body, and the sinews hold the bones together, and give them moving: but yet must all these things have their root in the head. So then, if we will needs despise God in diminishing the glory of his only son, surely all will turn to our confusion. jesus Christ can well enough forbear us: but we must needs perish wretchedly like rotten carrions, if he give us not whatsoever belongeth to our life. Thus ye see what S. Paul meant too show us.  
Hereunto he addeth, that there is a certain measure in every member, & that the furnishment thereof cometh of the head, so as it sheddeth through the whole body, howbeit (saith he) that is in measure. When he saith, it is in measure, he doth us to wit, that all the excellency which we can see here, is no derogation to the perfectness that is in jesus Christ. For there are two reasons too be marked. The one is, that all that is in man is unperfect, & therefore that we must resort to our Lord jesus Christ, that he alonely may abide unimpeached, & not be mingled with other creatures. The other is, that the measure & portion which is in every member, is not there as having his peculiar seat there. For what could the hand do, if it were not continually nourished & maintained by the head? The bond that holdeth altogether must needs be maintained from thence. Also the natural heat & moving must come from thence, insomuch that the hand should whither every minute of an hour, & rot away, if the head wrought not continually. The like respect is between Christ & his Church. For if we consider well what is in men: though we admitted one too be like an Angel: yet hath he but his measure still. And why? To the intent that jesus Christ should not be bereft of the honour that belongeth unto him. Seeing then that every of us hath his portion (as hath been showed afore:) it is good reason also that every of us should stoop, & not lift up our horns too take any thing upon us, which God reserveth to his only son. That is one point.  
Again, let us understand, that the same measure cometh of free gift, as hath been showed already: & yet is it not without cause that S. Paul repeateth it here again. For we see the foolish presumptuousness of men, how every man would be a lord: & we would feign rod God of his right, to the end to be advanced & esteemed ourselves. Therefore to abate that loftiness, and to cleanse us of such vice, S. Paul putteth us in mind once again, 
1. Cor. 4. b. 7.  that we have nothing which is not given us. And therefore we must resort too this which he sayeth in the first too the Corinthians: Who art thou? hast thou made thyself so excellent by thine own cunning? Hast thou any thing which thou canst challenge as thine own? Not: it is God that hath advanced thee so: and therefore humble thyself. His meaning then is, that all the whole knitting & all the whole furnishing cometh of the head. For it is not enough for us that we were once created & shaped, but it standeth us on hand to have our members still maintained in their plight. That therefore is the cause why S. Paul addeth the word furniture, or shedding down, as if God should shed down his inworking upon the head, and the head shed forth the same inwoorking throughout all the members. And that is it which S. Paul meant, in saying that jesus Christ is our spiritual head, who hath received all fullness of grace, according too the first chapter of S. john, where it is said, that it was given him not for himself alone: but for us also which are his brethren. Seeing it is so, let us understand that all the grace which we have received of God, is creeped into us by the means of our Lord jesus Christ, and that we have the full furnishing of it throughout also by him. True it is that the said strength or inwoorking passeth through every member, and in coming from the head, it shall be in the shoulder, before it be in the arm, and afterward in the arm, before it be in the hand: but yet for all that, shall the arm therefore glory in itself, and give the hand no part with it? Not: but his receiving is to impart it unto the residue of the limbs, and all cometh of the head. Again, shall not the hand on the one side, give of his power back again too the arm (on the other side? Yis:) for every member knows his own office, that is too say, every member hath naturally an inclination too serve all the rest of the body, as though God had given them discretion and wisdom too say, thus it must be. They be bound unto it, and know the need that each of them hath of other's help.  
True it is, that my hand cannot judge any thing, but yet hath God put such an endowment & disposition into it, that it desireth nothing rather than too employ itself to the service of all the rest of the body. Also the foot doth his duty without entreating or bidding, as though God had imprinted such a discretion in them (as to consider) that all of them receive their power from heaven, and that the things which they have received, must be fitted thereunto.  
Now if a man should demand, Is every man then alike and equal in the Church? Saint Paul, in speaking of portion and measure, meaneth not that God hath distributed like portion too every member. For the leg is not the eye: and yet nevertheless, the leg, according too his quality, hath that which it needeth. And for the same cause also Saint Paul sayeth, that the members should be so knit together, as they might make up one whole body through love, and by that mean have every one wherewith too be contented. There are then two things which we must mark: namely that God's gifts are divers, and that some are much more excellent than other. For the Eye is an excellenter member than the foot, and we see also how it is had in honour: and the mouth is more than the leg. Mark it then for one point, that there is such diversity, that our Lord exalteth and honoureth whom he listeth more than others. There are both great and small in the Church, and all must not be teachers and Prophets. But yet this diversity letteth not, but that every member hath his desire, and that which is meet for it, so as the foot envieth not the hand, nor the hand the foot, no more than any of them both envieth the eyes. Too what purpose should it serve the hand too have sight? It were a thing which not only could do it no good, but also should do it harm. If every member had all offices in itself, surely the body should be confounded and come to naught. So then the hand hath his perfection in that which belongeth unto him, I mean in his degree: and likewise the foot. Howbeit S. Paul's meaning is, that it aught too suffice us, that the Church be edified in common▪ For if our neighbours be enriched with God's gifts: the same redoundeth partly unto us. And on the other side, if we have received a larger measure of grace: we be the more bound too impart the same too such as have need of it. That therefore is the thing which Saint Paul meaneth too set down in this text, saying, that if the knitting be after that manner, the body shall be well builded and made up.  
And here we see how he continueth his matter, which is, that we must be so linked together according too the doctri●e of the Gospel, as jesus Christ may reign over us, and we know that the heavenly father hath given us him, with condition that we should all link together under him, and maintain a brotherly unity among us. But yet afore all things, we must be subject too him that hath all sovereign dominion, and consider that for as much as the heavenly father hath set him in that degree, we must all aim at him, and continue in his obedience unto the end. And therewithal let us understand, that that cannot be done, without love, that is too say, unless every of us rid himself of the cursed affection of seeking too much our own profit. For in deed it is easy too perceive, that that affection doth so blind us, that it makes us too despise our neighbours. So much the more therefore doth it behove every of us too endeavour too give over his own right, and too know that God hath not so distributed his gifts, that every man may be a world or a Church of himself, but that for as much as every man hath need of his neighbours, the same is the very mean whereby he will hold us together. And that aught also too provoke us so much the more too do what we can one for another. Although then that there be but one fountain from whence we draw all spiritual gifts, namely even our Lord jesus Christ: yet notwithstanding, God maketh the fullness of the grace which he hath put in jesus Christ, too flow forth as it were by channels, that we may receive every man his portion, as is expedient for us. And so ye see in effect what we have too remember here.  
Now were this doctrine well put in ure: surely all the troubles that are now adays in the world, would soon be appeased, and there would no more be so many bickerings and disputings: but we should easily agreed all together. For Ambition or Uaynglorye is the mother of all heresies, for when men will needs exalt themselves, they must needs thereby thrust down Christ if they could. Again, whence spring Superstitions, but of this, that men know not the inestimable benefits that are brought us by our Lord jesus Christ, and are daily offered unto us in him by the Gospel? This hath made the world always wanton and wandering after his own lusts: this hath made men too forge so many patrons and advocates: this hath made men too advance their own deservings: this hath made folk too devise so many satisfactions, so many means wherewith too please God, and so many new services: namely for that they were not contented with jesus Christ, and all for want of knowing what manner a one he is, and that when we once have him, he aught too suffice us, and we too hold ourselves too him, because the father hath so glorified him, as we aught of duty too do him homage, and too honour him as our sovereign King. For as much then as we see the wretched unbelievers to be scattered here & there, by reason that they turn away from jesus Christ: we have so much the more need to be warned to hold us simply to his obedience, & to know that all our welfare cometh of him, & (therefore) that we aught to return to him to yield him his due honour, & therewithal put our whole trust in him, & that too the intent we may so do, we must consider that there is nothing but ●●lth in us, & that we hold our spiritual life of him, & that not for once & away, but in such wise as he worketh continually in us, sttengthning & furthering us even until he have brought bs to his perfection, that is to say, to the perfection which we hope for by him. And for this cause was the holy Supper left us, as a remembrance that our Lord jesus Christ is he in whom we must wholly seek all things belonging to the life of our souls. For (there) we profess, that he is our nourishment, even to satisfy us to the full. And therefore the cause why we come (thither) to eat & drink, is to put us in mind that we haue●● jesus Christ, not the half of our life only, but the whole of it: & that when we be fed with him, we must content ourselves with him, & not seek one drop nor mite (as they say) elsewhere. After this manner than must we now come to the holy table: that is to wit, after the examining of our own sins, when we once know that we be nothing: we must seek by what means God calleth us to him, and how we may keep our way thither, even till we be perfectly knit unto him: namely (by knowing) that jesus Christ is given us, and that in him we have all that is behoveful and wanting in ourselves. And therefore let us so esteem our Lord jesus Christ, as we may take him for our very sustenance, and as our faith (as I have touched afore) be not haled away to rove here and there, and finally to vanish quite away, but may so rest upon him, as we may know that there is nother righteousness, nor holiness, nor merit, nor power, nor aught else in ourselves, but that we shall find all in him, & that we cannot be partakers of him, but we must also be partakers of all the goods that he hath received of God his father. Seeing then that all the good things which God hath put into our head, are communicated unto us by his means: let us learn to humble ourselves, & not to clymb in such wise, as he should be defrauded of his honour, but confess simply and without feigning, that look whatsoever is given us through his free goodness, he maintaineth & preserveth it, & moreover increaseth and stablisheth it in us more and more. Furthermore let us mark, that we cannot possess the goods of our Lord jesus Christ to take any profit by them, except we first enjoy him. And that is the cause why he giveth himself unto us. And thinks it not enough to give us some part and portion of his righteousness, of his deserts by the sacrifice of his death and passion, of the obedience that he yielded unto God his father, & of all the gifts which he received fully of God his father, (I say, he thinks it not enough to give us some part and portion of them) in his Sacraments: but he saith, I am yours, possess ye me. Then is it not enough for us too go seek our wants at his hand, that he may impart them to us: but (we must also consider,) first of all, how he offereth himself unto us, and sayeth, Lo here my body which is delivered for you, lo here my blood which shall be shed for the remission of your sins. And this is done, too the end that we should know, that he dwelleth in us truly by his holy spirit, & that we live by his own substance, & that it is not said here without cause, that the knitting of the body cometh of him, and that he is the furniture thereof, and that forasmuch as we want the grace and gifts that belong too our spiritual life, we must draw them out of that fountain. And if we resort to him with perseverance in the faith of the Gospel, we shall feel ourselves more and more strengthened and established in all grace, even till he have rid us of all our imperfections & infirmities, too make us enjoy his heavenly glory with him.  
Now let us fall down before the Majesty of our good God, with acknowledgement of our faults, praying him too make us so too feel them, as we may be sorry for them: and therewithal too work so in us hereafter, as we may from day too day be cleansed of all our imperfections and vices, more and more, and that our Lord jesus Christ, who is the wellspring of all pureness, may so shed forth the grace of his holy spirit, as we may be made new creatures thereby, too do our sovereign king the honour that belongeth too him. And so let us all say, Almighty God heavenly father▪ etc.   

The xxviii Sermon, which is the eight upon the fourth Chapter.  
17. This I say therefore, and adjure (you) by the Lord, that henceforth ye walk not as the (rest of the) gentiles, (which) walk in vanity of their mind,  
18. Having their understanding overcast with darkness, and being strangers too the life of God, by reason of the ignorance that is in them, and through the blindness of their heart.  
19 Who without remorse of conscience have given themselves over too lewdness, too commit all uncleanness, even with inordinate greediness.  
COnsidering how corrupt we be by nature, it is not enough for us too have ●he good showed unto us, unless the vyisses that are rooted in us, be also corrected: like as it would smally boot too sow (corn) in a ground that were overgrown with nettles, shrewd weeds, rushes, and thorns. And therefore notwithstanding that Saint Paul have heretofore showed the true rule of godly life: yet he addeth (as need is) that it standeth every man on hand too bethink himself, too change quite and clean, and too become a new man, because that until God have cleansed us both in mind and ha●●, and in all parts of our soul, there will never be any thing but tilthinesse. So then, the doctrine that we have herd heretofore should not boot us, if that which we hear now presently had not been added. For we● know that the Ephesians too whom Saint Paul speaketh, before they were converted too the faith of our Lord jesus Christ, had lived a certain time in ignorance, and been given too all naughtiness and lewd life, even too the uttermost. Yet notwithstanding, Saint Paul setteth it down here in general, that all they which have not been ●aught in God's school, are blind wretches, unable too discrene between good and evil, yea and sta●ke beasts, insomuch that even with the very root that cometh with them from their mother's womb, every man hardeneth more and more, till they fall into such excess, that they become as monsters, and appear no more too be creatures fashioned after the image of God. Ye see then that in effect Saint Paul's intent is, that after he hath declared Gods stablishing of his government over us: Now too the end that our walking in this world should be too go unto God, and too the heavenly life, whereunto he calleth us: he showeth that we shall never obey him, nor bow our neck too receive his yoke, until we have changed both our disposition and mind, and forsaken ourselves, by cause we be utterly corrupted.  
And so there are two parts in the instruction that is given us. The one showeth us whereunto God calleth us: and the other, that we must fight against our own sinfulness, and utterly imprison ourselves, that we may become teachable too receive the doctrine that God setteth out for us. Howbeit for as much as that is hard too do: Saint Paul thinks it not enough too give us single warning: but also citeth us, and after a sort setteth him in seat of justice, before whom we must yield an account, too the intent too move them and quicken them the more too whom he speaketh. For it is no small thing to make men to renounce themselves, considering how every man sootheth himself, and believeth that he is able to work wonders. Although he be saped in naughtiness, yet thinks he that he hath some virtues in him. Yea and although we have our faults proved too our faces, yet will we labour too cloak them through hypocrisy, and too set some fair colour and gloss upon them, or else we will maintain them wilfully, and never yield ourselves guilty, though our shame lie open to the whole world. To be short, it is a very hard encounter, when a man must as well lay down all the wisdom which he weened himself ●oo have in governing himself after his own fancy, as also tame his affections, that he may be subject unto God, and have nothing in himself that shall strive against him. 
Rom. 8. b. 7.  For our flesh is too too stout in that behalf: and we hear how it is said in another text, that all a man's thoughts, and all that ever he can conceive, is enmity against God. Likewise also it is said in Genesis, 
Gene. 6. a. 5. & 8. c. 21.  yea even at the time that the world had the greatest soundness that ever it had, that whatsoever can come out of the warehouse of our own brain, is all of it stark naughtiness and rebellion against God▪ So then, it was requisite that great vehemency should be used in this behalf: and therefore also doth Saint Paul use it, saying that he not only teacheth, but also citeth them too whom he speaketh, too the end they may know that they be as it were in God's presence, and that it is not for them too fall asleep in their vain selfflatteries, but that as the devil hath many allurements too beguile us, so on the contrary part, God's word must enlighten us: and that although we foreslow too consider our vices, and had liefer too conceal them: yet we must understand, that it is more for our profit to come too reason, and too examine thoroughly what is in us. That is the cause why Saint Paul minding too exhort the Ephesians too change of life, setteth down this adjuration & kind of witness bearing, as though he were present before God's judgement seat. If there be any covenanting between man and man, this solemnity and Ceremony of swearing, will move them, and 'cause them to bethink themselves well what they promise, at leastwise if they be not quite out of their wits. Howbeit, here is not some Notary too take notice of their oaths, and such other customs as are among men, to ratify the things that they agreed upon among themselves: but here is Saint Paul, who standeth in the behalf and person of jesus Christ, from whom he hath authority, not only too require us, but also too summon us too make our account, if we endeavour not too discharge our duty: yea and he telleth us, tha● it is not for us too let slip the things that he sayeth, nor too hear them with deaf ears, because God is present too punish our rechlenesse in despyzing his word. Sigh it is so, let us learn too leave flattering of ourselves, as many do, whom we see too pretend deafness: and whatsoever countenances they make, they continue always the same they were afore. Wherefore let us mark well, that God thinking it not enough too teach ●s, intendeth too take away all excuse, and kelleth us, that he will not suffer such contempt of his word, when we vouchsafe not too give ear, seeing he was so gracious as too speak unto us, too give us a warrantize of our salvation.  
Now let us come too the effect of that which is contained here. Saint Paul sayeth, Be not as the rest of the gentiles are. I have told you already that they to whom he writeth, were for a time quite given too all naughtiness, and without the fear of God. For even from their cradle they had been brought up in all manner of Idolatry, & yet they thought themselves well discharged, when they had done some sacrifice too their puppets. Like as at this day in the popedom, they that play most murlimewes, are counted most holy: and they think themselves out of God's debt, so they have once done a sort of pelting trifles. For that cause doth Saint Paul sand the Ephesians too this similitude, saying, that if they look upon the rest of the gentiles, there they may see in what plight and taking they were, before God had gathered them into his Church. Pry upon yourselves there, (sayeth he): for there shall you see your own images: before such time as God reached you his hand, and drew you out of the dungeon of unbelief wherein you were plunged, you differed nothing at all from them. Now then at leastwise ye aught too consider the grace that hath been granted you, that it may bring forth fruit in you  
By the way let us mark, that in using this speech, the rest of the gentiles, Saint Paul comprehendeth here all mankind. For he speaketh not of two or three men only, nor of any one nation, nor of some country: but he sayeth generally, that all they which had not been trained in the Gospel, were blind wretches, as we see. Too be short, he showeth what manner of ones we be, until God have prevented us with his grace, too the intent we should not cast this exhortation away, nor bear ourselves on hand, that we be exempted from all the things which we shall see hereafter. Therefore too the end we surmise not a privilege too withdraw ourselves from the common array of men: Saint Paul hath here knit all Adam's children together as it were in one bundle. For in all mankind there is nothing too be found but lewdness and corruption. Hear therefore are two points which we have too mark. The one is, that here as it were in a looking glass, we should behold what our own state is, so long as God giveth us the bridle, and letteth us follow our own swinge. Mark that for one point: and I will lay it out more at large anon. The other is, that when we see the enormities which are committed through the whole world, & that men be so shameless in evil doing, or rather altogether bewitched, and some so besotted, as a man can by no means move them to learn too fear God: when we see (I say) on the one side such stubbornness in men, and on the other side so gross and beastly senselessness: let us learn to spy ourselves there, and too consider that God did us a singular good turn, when it pleased him too touch us too the quick, that his word might prevail in us. For we differ nothing at all from the worst and most disordere● in the ●orld, nor from such as are in most horrible confusion. Ye see then what we should have been if God had not pitied us. And this aught too touch us well too the quick, that the grace which God hath granted us, be not darkened and quite quenched in the end, so as we be quite and clean bereft of it. After this manner therefore aught we too apply this text too our instruction, where Saint Paul setteth other men before us, which have not yet been enlightened by the faith of the Gospel, but are let alone: that by comparing our state with theirs, we may consider how merciful God showed himself vn●oo us, in drawing us out of such a dungeon, too the intent that we should be the diligenter in giving ourselves unto him.  
Hereupon he saith, Walk no more henceforth as they did in Vanity of mind. By this word henceforth or Hereafter, he intendeth too shame such as trained in the Gospel, if their life prove not that they have not misspent their labour. For too what purpose are we called too the faith of our Lord jesus Christ, but too separate our selves from the stumbling blocks of the world? Therefore we must not excuse ourselves by our bringing up in evil custom, nor by any examples that might allure us too lewdness, nor yet by that there is nothing but frowardness round about us: for seeing that God hath adopted us too be his children, he will have us to live thereafter. And therefore let us mark, that faith importeth such a reforming of ourselves, as our life be clean changed. And for the same cause is i● said, 
●. Cor. 5. c. 17.  that whosoever will be counted too be in jesus Christ, must become a new creature. For we may prate of the Gospel enough and too much, and we may be marvelously fine headed: but that shall be naught worth, until the said change appear in us, that is too say, until we lead a new life.  
Besides this, we have too mark here, that after Saint Paul hath spoken of the vanity of mind, he addeth, Blindness of mind, or Darkness of understanding: and lastly he sayeth, Blindness or Stubborness of heart. This blazing of men after this sort, serves well too put them quite out of conceit. For when the Philosophers spoke of the excellency and worthiness that is in man's nature, they did always set down Reason as an overruler: Next her they did s●t down discretion, between good and evil, when men debate in themselves, and make a searching and a turmoiling (for things). After that manner did they make as it were a Court bar, too the end too make man judge of good and evil. It should seem then that Saint Paul here abaceth men too much, when he saith, that Reason hath nothing in it but vanity, untruth, and deceitfulness: and again, that all that ever men can conceive, is but a maze of vain fancies, and that they do but overthrow themselves more and more, as if a blind wretch should wander abroad in the dark. Yet notwithstanding, the holy Ghost is the only competent judge too give sentence of the things that are in us, lest we might think ourselves too have won the goal by flattering of ourselves, according as he told us afore, that men have their eyes so blindfolded with the fond opinion which they have conceived of their own worthiness, that they cannot be ashamed and confess their own lewdness. That was the cause why the Philosophers did always magnify the nature of man, and yet notwithstanding experience showeth the clean contrary: for the vanity that is in them is apparrant. But they wyted that upon men's negligence and recklessness, so that if men would apply all the senses of nature thoroughly, too know what is good, they should be as little Angels. They imagined so: but that was for want of boulding them too the bottom. For they never witted what God is: and that made them too discharge themselves so lightly towards him: insomuch that even they which disputed most cunningly of God's majesty, and had a higher understanding than the common sort, and (too be short) were esteemed the wyzest men in the world: could notwithstanding never come near the truth of God: and whensoever his servis came in question, they were so graveled, that they turned all things upside down. And so the wisdom of the world will not ●uffer us too come too the heavenly light: for it is a special gift of God, and not too be found in ourselves. Ye see then that even the greatest men of skill deceived themselves: and that is the cause that men fall asleep in this fond opinion whereto they were to much inclined afore. Yea and we see that this foolish or rather devilish overweening hath gotten place even among the jews, insomuch that they have always been of opinion, (as men are now adays in the popedom) that they have free-will. True it is that the Papists will grant more than the heathen folk, namely that we be corrupted by original sin, howbeit their meaning is, that notwithstanding the infirmity which is in man, yet there abideth some remnant of goodness in him, insomuch that we half an understanding still, and also 〈◊〉 will that is able to train us unto good, though it be but weak of itself. Too be short, such as will needs judge according too their natural understanding, say, that men are as sound & uncorrupted, as Angels. The Papists being convicted by so many records of the Scripture, will grant well enough, that we be fal●e from our original, and that there are many vices in us: but yet is that no let (say they) but that we be still half clean, and are able to do good of our own power, when we be once humbled before God. To be short, they make such a partnership between God and men, that they say in deed, that we have need too be inlyghtned from above, too attain too faith: but yet that we have some light in ourselves, and God maketh up that which wanteth. Again, they will say, that lust doth so reign in us, as it is right hard for us too submit ourselves too God, but yet that we must labour too do it, and are able too do it, so that God aid us and reach us his hand. This is the Concurrence (as they term it) (that is too say, the matching or marrowing together) of God's grace, and of the goodness that remaineth in man, though we be corrupted. But (as I said) let us rather hearken too that which God himself, even he which only is the competent judge hath spoken of it by unrepealable sentence, which is, that all they which follow common reason, and the things that man hath of himself, are blind wretch's. And what shall then become of Reason? For although men think that it serveth too give them light, and too show them the way: yet is it certain that it doth but always tumble them into the pit: and whereas they ween themselves too be well advised, they shallbe stark beasts. And the cause why this is told us continually, is too do us too understand, that God must be fain too reform us, not by half, but all whole throughout.  
And here a man might ask a question: if men (I mean those whom God hath let alone) were without understanding and discretion in that behalf, whether might one see examples of it or no? It is very certain that they be not like horses, nor yet like dogs: but yet let us mark, that all the understanding and discretion which is in us, and all the judgement which it is possible for us too have, serveth too none other end, than too make us unexcusable. Therefore we must understand, that although we have some discretion between good and evil, before God have taught us by his word, and inlyghtened us 〈◊〉 his holy spirit: yet the same serveth but too beree●e us of excuse, that we might not make a buckler of ignorance, as we be w●●nt too do. For although every man have not had the written Law, yet must he bear the sentence of damnation about him in his heart, (as sayeth SAINT Paul in the second too the Romans) and God must drive him too perceive it aforehand, by making him to feel har●●ytings whether he will or not, so as he shall say, I am guilty in this thing and in that. Thus remaineth there some understanding in men: howbeit not too lead them in the way of salvation, but only too make them so much the more guilty before God. For as touching our affections, it might be said, that there are many which live honestly and without blame, though they never tasted of the Gospel. Yeamary, but in the mean while their hearts are fraughted with malice & stubbornness, and no doubt but that all such as have not been reformed by God's spirit, shall still feed a sea of wicked, froward, and malicious lusts within them. And therefore let us not stay upon the outward show, 
1. Sam. 16. b. 7. & Psal. 7. c. 10. &. 44. d. 22. & jere. 17. b. 10. & 1 john. 5. d. 20.  but let us mark how it is not for naught that God challengeth the searching of men's hearts as his peculiar office: and therefore that must be reserved unto him. Also let us call too mind how Saint john in his Epistle saith, that we see not all the sins that are in us, but that God who seeth far more clearly, is the judge thereof. Howsoever the case stand, when men have done the best they can, yet can they not rid their hands of condemnation, when they come before the heavenly judge, (specially) seeing that the stars are not clear in his sight, not nor even the Angels, in somuch that if he listed to examine them with rigour, they should not be able too come too the perfection that is in him. So then let us note, that until God have visited us, and is come unto us, and hath subdued us unto him: we shall always continued ignorant and blind wretches, there shallbe nothing but vanity in all our understanding, in our hearts there shall be nothing but pride and presumption, and our lusts shall be so far out of square, that they shall strive against God, and we shall fight against his justice, and against all right. And surely we see what hath followed of it, when men would needs govern themselves by their own wit. For what fashions of serving God have been brought unto the world, and how wicked? Wanted there any great cunning, or any great skill? Not: for we see that God hath 〈◊〉 out this gracious gifts in such wise, as man's wit hath showed itself right excellent in all manner 〈◊〉 sciences and knowledges, saving in the chief: that is too wit, of coming unto God. In this all have failed, they have all wandered away, and there was nothing but fasehoode and deceit in their case. And the further they endeavoured too thrust themselves forward, so much the deeper did they plunge themselves into the mire. Wherefore let us note, that although the light shine (as it is said in the first chapter of saint john:) yet notwithstanding we being darkness, conceive it not. Saint john showeth, that even from the beginning God separated men from beasts, imprinting his image in them, and giving them discretion too discern between good and evil. The life of man than serves not only too eat and drink, but also too consider that we have a better life, and that is, too have some order and common policy here beneath, and too understand that there is a God which ruleth all.  
Lo here the light that was before Adam's fall. And this light abideth yet still, but yet it shineth in darkness, and the darkness comprehendeth it not, but rather quencheth it quite and clean out. So than if we have any small insight or ame, let us consider that it is but as a little spark, which passeth and vanisheth away out of hand. But in the mean while, as concerning our own nature, that we should be able too have regard of goodness, or too seek it, follow it, and continue in it: it is utterly unpossible. And why? For our understanding is stark blind. 
Psal. 94. b. 11.  To be short, there is nothing but vanity in us, according too this saying, that God perused the thoughts of men, and saw there was nothing but vanity and leazing in them.  
Now too express this yet better, Saint Paul sayeth, that they had their understanding darkened, and were strangers too the life of God: wherein he cutteth of the occasion of all excuses that men can make. For they will reply continually against God, and though they be condemned, yet will they always have the last word, (saying:) what can I do with it if there be nothing but vanity in me, seeing that God created me so? why made he me not otherwise? But Saint Paul telleth us here, that we have our understanding overcast with our own darkness. And why? Because the light is quenched by the corruption that is come upon us in Adam. To be short, S. Paul showeth us here, that we must keep our mouths shut, when the scripture bewrayeth that we be both ignorant, blind, and brutish. We must not think to further our case by alleging that god aught to have made us otherwise: for the evil proceedeth of Adam's fall, because not only he was bereft of the good that he had receyu●d, but all we also were impoverished in him. And like as he that forfeiteth his goods, must beg and his children to, so must we also also in our penury and poverty consider still at this day, the misfortune that is come upon us through the fault and offence of our first father. Thus ye see how Saint Paul hath here disappointed all starting holes, that men are wont too set afore them, too show themselves too be righteous and innocent before God. For whence cometh the vanity of our mind in that we be both blind and ignorant? Even of our being in darkness, and by darkening of the light that God had put into us in our first creation. And forasmuch as this is a hard matter too brucke, S. Paul bringeth us too the life of God: and that is too laugh too scorn all the trifling imaginations that men have contrived too maintain their own free-will, Reason, and Discretion. For (as I have said already) the books of the Philosophers are full of such stuff. In the Popedom there is bickering still at this day for free-will, as though all were marred, if man had not some good self-moving and ability too prepare himself too receyre grace, and were made fellow with God, and could make the grace effectual which is offered him. By which reckoning men shall not only be hail fellow with God (if they may be believed) but of better ability than he, so as he shall but add some little portion to them. But S. Paul sayeth, that we may well be alive in our opinion: but as in respect of God, we shall not fail too be as dead carcases, or rather even as rotten and stinking carrions. Then let not men take upon them through their foolish overweening to have reason, wisdom, and free-will: but if they would fain know their own state, let them life up their eyes and consider that their living must be the life of God, and not the life which every man fancieth here too himself. S Paul in the seventh too the Romans, confesseth that he thought himself alive for a time, namely, before he had been converted too the pure doctrine, because he was full of hypocrisy, and possessed with such pride, that he thought himself too be as a little Angel. And 〈◊〉. Because God's law had not yet sifted him thoroughly. 
Rom. 7. b. 9  But when I once entered into myself (sayeth he) and knew what it was too lust: then did God's Law wound me too death, and I perceived that the life which I had lived afore, was but death, and that I had made my self too believe wonders, taking myself too be that which I was not, as fools do, which believe that they be Kings and Princes, when in the mean while lice eat them up, or else they starve for hunger and cold. So then, Saint Paul confesseth that before he was converted, he was alive too his own seeming, and he triumphed at it: but when Christ had once humbled him, and made him feel what Gods judgement was, than he gave over that life, and saw well that it was but a death.  
Likewise he sayeth now, that although we be alive in the opinion of the world, so as men clap their hands at us, and magnify our virtues, and that we ourselves also are besotted with the same opinion: it is nothing at all, but we must go unto God. Now we shall find that God hath a special life which he reserveth and keepeth as laid up in secret for his children. For albeit that he make his daysonne too shine both upon good and bad, and show himself liberal towards all without exception. Yet doth he not scatter abroad the things that serve for his chosen, according too this saying of this Psalm, 
Psal. 3●. f. 20. 21  Lord how great is thy goodness which thou hast laid up in store for them that fear thee? It is as a treasure that thou hast hoardward up for them. So than whereas Saint Paul speaketh here of God's life: he showeth that in living according too our nature, we have not our life of him. Whence then? Is it not God that hath created us? Is it not he of whom we have our being and moving: as it is said in the seventeenth of the Acts. Then is our common life of God, in as much as he is our maker: but in as much as he is the Saviour of the chosen, and in as much as he is the father of his children whom he hath adopted: this life which is common both too good and bad, is not named God's life, but man's life: God letteth it alone in his plight. And which then is God's life? It is, when upon his choosing of us, he showeth us the way of life and salvation, and reneweth us by his holy spirit, so as jesus Christ dwelleth in us by faith, (as we have seen afore) and uttereth his power in us, causing our old man to be crucified with him, yea & even buried too, that we may be razed again, even too be separated from all uncleanness of the world, that we may not resemble the unbelievers, who are wholly prisoners under the tyranny of Satan, and are driven and haled by him, and give over themselves too all evil. That is in effect the cause why S. Paul hath spoken too us here of God's life.  
And now, that we may the beteer be wakened and receive this exhortation unfeignedly: let us not deceive ourselves any more with the opinions that every of us may conceive in our own head, nor yet with the judgement of men, which oft-times do praise and commend the thing that is nothing worth. verily we know how our Lord jesus Christ sayeth in Saint Luke, 
Luke. 16. d. 15.  that the thing which is high and excellent afore men, is utterly loathsome before God. Too the intent therefore that we may no more be deceived by them, let us understand, that until God have made us new creatures, and begotten us again by his holy spirit, we be blind in our understanding, we have nothing in us but vanity, and we be utterly ignorant, yea and stark beasts. That is in effect the thing that we have too bear in mind. Wherefore as often as we fall too our accustomed byase, and follow our own fancy, let us learn too city ourselves before God, and too weigh well what is meant by the life that he reserveth as peculiar too himself. Not that it serveth for none other but himself, but because he bestoweth it upon none but his own children. For thereby it is that he showeth himself to have chosen us, as we have seen in the first chapter.  
Now hereupon he setteth down immediately the hardness of their heart: not a single hardness, after the manner as we take hardness: for thee (greek word betokeneth a thickenednesse (or muddiness) as when a piece of wine that was very well fyned, is so troubled, as it becometh all Lees, and groweth thick (and muddy like a puddle,) so as there is no more clear liquor in it. Even so Saint Paul sayeth that the heart is thickened, when it is so blinded and hardened by that mean, as it cannot yield too the obeying of God, and that then there is no clearness in it, but all is troubled like a puddle. And this word heart, doth in the holy Scripture betoken now and then, all the lusts, likings, and will of man: and sometimes also his understanding. But for as much as here Saint Paul hath put a difference between a man's understanding, and his mind, and his heart: we may well think that he meant too add the will, together with all the scanning and debatings which we make (in ourselves) about the judging of good and evil: and finally the whole understanding which we have, and the reason that reigneth in us. Saint Paul therefore meant in effect too show, that man is so corrupted in all parts of him through the sin of Adam, as there is nother wit nor will, but it tendeth wholly unto evil, and is utterly saped in it. And therefore like as erst he condemned the beastliness that is in us: so now also he showeth that we● be as blocks, and cannot be quiet too follow our God whither soever he calleth us, but that we be stubborn, and have stiff necks which cannot bow, as Moses also upbraideth those that rebelled against God, (telling them) that they had a neck of iron or brass. And even such are we too of nature. And for that cause is it said in Ezechiell, 
Ezech. 36. f. 26.  that God will change the hearts of them whom he will have saved, so that whereas they were stony before, he will make them fleshy. This similitude showeth well, what is in us till God have wrought an alteration in us. For we have nothing but hardness: which is as much as if the holy Ghost should say, that we be God's enemies, and refuzers of all truth, until God have softened us, and corrected the crabbedness and stubbornness, wherethrough w●e cast up our rage in such wise against God. Too be short, all our lusts are as men of war marching in battle, to let God that he should not reign and execute his power and superiority, which he aught to have over us. Lo what our nature is. Now let us go brag of our own free-will, and of our reason: as we see these wretched Papists do, who are ever harping still upon that string. But let us learn too humble ourselves with a good will, and (as I said afore) let us consider that Saint Paul blameth men's nature, showing that all of us from the greatest too the lest, are plunged even too the bottom of hell, until God pluck us back again. And therewithal let us consider all the enormities that are done through the whole world, and conclude, that we ourselves should do as much, if God showed us not his mercy, and let the same stir us up too bridle ourselves, lest we overshoot ourselves at some time: and seeing it hath pleased God too draw us unto him, let us not turn back again too meddle with the lewdness of the unbelievers. And no wonder though they stumble, & tumble and reel too & fro, for they have no light to direct them by. But our Lord shineth upon vs● by his word, and giveth us eyes by his holy spirit: and therefore let us eschew too be like them, as S. Paul exhorteth us here.  
Heereuntoo he addeth the top of all mischief: which is, that men go astray after their own kind, continue in going outward from worse too worse, and foade themselves with flattery, whereby they cast their consciences into such a sleep, as they feel no more any remorse or grief: and that is the high way too make them utterly past recovery. Now first of all, let us learn here too prevent such vengeance of God, which aught too make us quake. And when we hear that such as abide still in their own nature, and overshoot themselves so far as too be without scruple of conscience, and too become as brute beasts, void of discretion, too be moved either with life or death, or with any manner of feeling of their own soul health: let us a God's name walk in fear and awe, and bewail our sins every hour early and late, that we be not hardened after that fashion. For we see how they that grow beastly after that sort, do gather such a hard heartedness, as a man cannot bow them, after they have once gotten such a boldness in giving themselves unto evil. Thus as touching the first point, let us be right well assured, that God revengeth himself after a terrible manner, against all such as foade themselves in their vices, and take inordinate leave too do what they list, so that in the end they become brutish, even as Asses and Dogs.  
And now for the second point, if God use such rigour towards those which were never yet trained too the Gospel: what will he do to us, when he shall have showed us the way of salvation a long time, and yet we continue still like those that never tasted of good instruction? Do we not think that the punishment shall be more horrible and dreadful upon us? Like as when S. Paul declareth in the first too the Romans, that God gave men over into disordinate and shameful lusts, so as they were utterly past all shame: he speaketh expressly of the heathen and unbelievers, who had none other knowledge of God than by the skies and the earth, and the creatures: they had none other help than that great book, whereby too glorify God, and yet forasmuch as they did it not, therefore are they condemned after that manner. But now can we have no such excuse as those silly souls had: we cannot say we be not able too discern what is good, because we were blinded by Adam's sin and there is nothing but vanity in us: for God hath given us his word, 
Psal. 119. u 105.  which is justly called a lamp too guide us by: we have the Gospel, where our Lord jesus Christ declareth that he is our guide: and yet for all this, if we will needs provoke God wilfully, by disaulling the doctrine of salvation, whereas we should follow it, (of which sort there are many even at this day, who seek too wallow in all lewdness and disorder, and despise God openly) what shall become of us? Wherefore let us learn too walk in the fear of God: and let us mark well, that Saint Paul hath not without cause set down here the top of all mischief, of purpose to show us thereby what wages God will pay too all such as yield not to him in dew time and place, but rather take liberty of all naughtiness, as though they were scaped out of his hands. Let us then be afraid too overshoot ourselves so far: and then although we have wandered far afore, God can skill well enough too draw us to him. Let us be afraid lest God should execute the said vengeance upon us, 
Prou. 29. b. 14.  as well as upon them, according too this saying of Solomon, that when the wicked man is come too extremity, he despiseth all: that is too say, he regardeth nother life nor death, but flingeth forth like a brute beast.  
Therefore let us quake at such threatenings, for fear lest God execute them upon us, when we cannot abide too be rebuked for our vices. And contrariwyze let us practice the doctrine of Solomon, where he sayeth, 
Prou. 28. b. 14.  happy is the man whose heart pricketh him & quickeneth him up night and day. Let us learn then too be our own solicitors, and too touch ourselves for our vices: and when we enter into them, let us be abashed at them, and cast down and condemn ourselves, until God have relieved us with his mercy. After that manner must we put this doctrine of S. Paul's in ure, too the end, that when God hath once knit us too him by the means of our Lord jesus Christ, and given us life: we may take good heed that that life be not defaced and quenched in us through our own lewdness and unthankfulness. Again, that being minded too continue in this doctrine, may learn first of all too humble ourselves, (for it is certain that humility will 'cause us too resort unto God:) and secondly, that our humility be matched with wareness, so as we be not reckless too flatter ourselves, but that through the same wareness we strain ourselves too the uttermost too fight against all our vices and lusts, tarrying our Lords leisure until he rid us quite and clean of them: & in the mean while let us always win somewhat of ourselves, be it never so little, so as it may continually appear, that our Lord jesus Christ worketh in us, and maketh his grace too prevail, by causing us too go forward in goodness: that we may (say I) be so disposed as we may grow more and more, until God have taken us ou● of this world.  
Now let us fall down before the Majesty of our good God, with acknowledgement of our sins, praying him too touch us so too the quick, as it may draw us unto true repentance, too continue in it all the time of our life, that being utterly beaten down and made nothing in ourselves, we may learn too seek all our welfare in him, and he thereupon lead us familiarly by the the hand of our Lord jesus Christ, so as we may go too seek it there, and go forward more and more in the professing of his Gospel, too the intent also too be filled with his gracious gifts, which are the true fruits of that root. That it may please him too grant this grace, not only to us, but also too all people and Nations. etc.   

The xxix Sermon, which is the ninth upon the fourth Chapter.  
20. But you have not learned Christ so:  
21. At leastwise if ye have heard him, and been taught in him, even as the truth is in jesus:  
22. That is too wit, that ye put off the old man after the former conversation, which is corrupt after the lusts of error:  
23. And be ye renewed in the spirit of your mind,  
24. And put on the new man which is created after God in righteousness and holiness of truth.  
SAint Paul showeth us by the example of the heathen men and unbelievers, how wretched man's life is, when he suffereth himself too be led by his own affections and lusts. For we be so blinded by the sin of Adam, that we discern not beetween good and evil, Howbeeeit that is not perceived at the first blush: but if ye look into the whole course of man's life, ye shall found, that they hold not any certain way, but that they wander too and fro, and in the end become stark beasts, so as they have no heart grief nor scruple of conscience at all. Now he showeth what diversity there aught too be betwixt the life of Christians that have been braided in the Gospel, and the life of the ignorant and blyud wretches, which never witted what God or his will is. That is the cause why he addeth, that we aught too keep a far other trade, we (I say) that are trained up in jesus Christ. As if he said, that such as have not the light of God, stray here and there, and no marvel though they do so, for they be blind, and wander in darkness. But seeing that God hath enlightened us, and we have jesus Christ the daysonne of righteousness shining upon us: what a shame is it if we be mingled with those that have no direction at all? Then is there no excuse for us, if we will allege the heathen. For so little can their exawple serve too lessen our sin, that it shall double our condemnation. And why? God setteth them before our eyes as looking glasses, wherein too behold what we ourselves and what our nature is, of all the while that we be ungoverned of the holy Ghost. On the contrary part we have our Lord jesus Christ too show us the way of life. And it is not for naught that he hath said, that he is the light of the world, 
john. 8. b. 12.  and that whosoever walketh in him, cannot stray: 
john. 14. a. 6.  and again, that he is also the way, wherein a man cannot go amiss. That then is the cause in effect, why Saint Paul addeth, that it is not so with us, for we have learned jesus Christ. And how? Ye have herd him, layeth he. And his setting down a those words, is of purpose too cut of all occasion of making of shrouding sheet of ignorance. For men are loath too be counted fools, except it be when they should come too accounting with God. But then they would fain scape by saying, I am a silly idiot, I am not able too buzie myself in so many matters, it is unpossible for me too set my mind unto that. Ye see then how we can well enough acknowledge our ignorance, when we be called and cited too make our reckoning before God. Again, another sort will say, that the Gospel is too high and deep a thing for them. Saint Paul answereth unto all this in one word, saying, that we have heard jesus Christ. As if he should say, it is long of none but of ourselves, that we have not been well and duly instucted, seeing that the Gospel hath been preached unto us. For why? There God showeth himself, so far forth as is expedient for us. Then is there sufficient learning in the Gospel, and it is not for us too allege our own rawness, no more than our darkness: for God doth the duty of a good and faithful shcoolemayster. Too be short, if we continue still in our beastliness, after we have heard the doctrine of the Gospel: we must blame ourselves for it: for surely it is not long of God, who knoweth what is meet for us. And that is the cause also why Saint Paul protesteth, 
2. Cor. 4. a. 3.  that there is no veil in his preaching, but that men might there see jesus Christ, if they were not blinded by Satan with unbelief, too go away into destruction. Howsoever the case stand, we could not fail on God's behalf too be guided and governed as is meet for us, if we gave diligent ear too the things that he showeth us in the Gospel.  
And he doth yet so much the more aggravate the lewdness of such as profit not in God's school, when he addeth, that they have been taught, not as though it had been showeth them what jesns Christ is, for once and away, and that they had had but only some small taste of it: for than might it seem that their ignorance were excusable. But seeing that our ears are continually beaten with it from day to day, and we have been confirmed and furthered in the faith, and yet we abide still in our beastliness: that is utterly unexcusable. For he hath showed heretofore, that if all this boot us not, but that notwithstanding men's stirring of us up early and late to come unto God, and their offering of the food of life unto us too feed us withal, so as we have been confirmed in it from day too day, too the intent we should not want any thing: we be still at our Apcie like young beginners, and know not what the rule of good life is: we can blame none but ourselves, nother can we say, that we be silly ignorant souls, or that God speaketh unto us in too dark a language, or that we have not been trained up in the knowledge of the truth. All this is dispatched by that which Saint Paul telleth us here, which is, that God hath not ceased with the preaching of his truth unto us once or twice: but that he hath ordained the Gospel too be preached (continually,) that we might be confirmed in it all the time of our life: and that the thing which we did not conceive or understand at the first, should be repeated unto us, and laid forth more familiarly in a known tongue, too the end we might have the larger confirmation of it: and that if we profit not for all his calling of us too him without ceasing, we see our unthankfulness too apparent, in that we know not jesus Christ after we have had our ears beaten so long time with the Gospel. And this is spoken unto us: wherefore let us learn too reckon the time well.  
When such as have known God's truth from their childhood, do come too man's state, let them think thus with themselves: I aught too be a great teacher (as the Apostle also showeth in the Epistle too the Hebrews: 
Hebre. 5. d. 12. ) it is now a fifteen or twenty years ago since I came too age of discretion: so as a number of men are still behind me: and it is God himself which calleth me: for the preaching of the Gospel unto me is not by chance, but thereby God showeth the care that he hath of my salvation, and the love that he beareth towards me. Seeing then that I have heard the Gospel so long time without ceasing, or might have done, if the fault were not in myself: must I not needs look for a terrible condemnation, when I continue still in my beastliness? Again, let such as have been sometime in darkness, and afterward are enlightened, think thus: It is now a year, five, ten, or more ago since God opened mine eyes by his word, and drew me out of the dungeon wherein I was, in which if he had left me still, I had been a wretched forlorn creature: and now that he hath vouchsafed too enlighten me with the knowledge of his truth, which is so precious a thing, should I be reckless in the hearing and receiving thereof? Again, on the other side, God pitying my rudeness, applieth himself as much as can be too my capacity, insomuch that he doth even lisp (as ye would say,) too show me his secrets after a sweet and loving fashion, as if one should feed a little babe, and chaw his meat too him, too the end he should have no more too do, but too swallow it down: and shall I notwithstanding continue a dullard still? Then let us mark well all these things, and bear well in mind these words of S. Paul, where he sayeth, not only that we have heard of jesus Christ, but also that we have been taught him, because that through God's goodness the Gospel was not preached unto us, for one day and no more: but hath ringed a long time already in our ears.  
And we have too mark, that S. Paul speaking of the doctrine of the Gospel, matcheth jesus Christ with it, according as it hath been told us heretofore, that the thing which God showeth us in his word, is the knowledge of jesus Christ, as who is also the end and substance thereof. Therefore let us mark it, 
Rom. 10. a. 4.  to the intent we wander not when we would feignest profit in God's word, but may have always a certain mark too aim at. For we see a number that have turned over the Scripture leaf by leaf, and are able too make great report of it. But in the mean while they wot not what the effect or pith of it is: for their aiming is not at our Lord jesus Christ. So much the more behoveth it us too mark well all the texts wherein it is showed us, that when we once know the benefits that are brought unto us by the son of God, what power he hath, and what treasures he uttereth towards us: then we have the true understanding of the Gospel. But without jesus Christ we have nothing. And verily we aught too be the more provoked thereunto, by the example of those which name themselves Christians, and yet notwithstanding wot not too what Saint too vow themselves, as they say. As for example, see how the Papists gad up and down without any certainty, and are as Reeds that bend with every wind. And why? (Because) there is no steadfastness but in our Lord jesus Christ, and they be justly punished for not seeking of him. For although they be never so stout in their own imaginations: yet must they be fain too know in the end, that the things which they have builded and forged in their own heads, are nothing. And therefore (as I have touched already) let us understand that jesus Christ is the sheet-anchor whereunto God the father calleth us, and that we must not be drawn from him for any thing, but apply all that we have unto him. And that is the cause why S. Paul doth in God's name and authority, exhort and warn those again which have heard jesus Christ, and been taught of him by the doctrine of his Gospel.  
Furthermore he saith, If ye have learned him well, according as the truth is in our Lord jesus Christ. And this is set down of purpose, because there are a number of fickle headed folk and fantastical fellows, which make great protestation with full mouth, that they be Christians, as though they had devoured the whole Gospel: and yet have nother wisdom nor discretion in them. And would God that examples thereof were not so rife now adays in the world. But if a man should demand every of them, whether they would not have the Gospel: yis, what else, say they? That runs roundly with them without any stop: for saying is good cheap. But let a man examine the most part of them how they have profited, and he shall scarce find one among a hundred of them, that knows in good earnest what belongeth too jesus Christ. Too say, that men may lawfully eat flesh upon fridays, and too mock at all the superstitions of popery, and to say, that they be but gewgaws and trifling things. that they can do with ease. But in the mean while if a man ask them what it is to be regenerated, what patience is, what newness of life is, & what it is to be fashioned again after the image of god: there the most part of them will show, that they never tasted of the truth of the Gospel, but did but only guibble about the bark of it, & never came at the very substance of it. And this is not now adays only, for S. Paul showeth well, that even in his time many folks abused the name of Christ, & would needs be taken for great Christians, & yet never witted what the son of God was. Wherefore let us mark well what is said here. For it is as if S. Paul should found fault with himself: not that the things which he had spoken needed any amendment, but too give the sharper check or rebuke to such as did so falsify Christ's name, & wickedly abuse his Gospel, by making it a cloak for their wickedness. S. Paul then making a countenance as it were to bethink himself better, saith, yea for sooth, but I pray God ye have learned him. As if he should say, I speak indifferently to all such as have heard the pure doctrine of God. Howbeit forasmuch as a great sort will wrist & wring the things that are told them, & take but only some patch of matter, I wot not what: therefore have they not any good foundation to build upon. To be short, they have no root of faith. And yet for all that, have they once but fiddled over, I wot not what: by & by they be great clerk, to their own seeming. And therefore look well to it (saith he,) that ye make not a vain protestation, lest ye be convicted of falsehood before God & his Angels: & that the name of jesus Christ which aught to be holy too you, be not taken in vain: and that whereas every of you boasteth himself to be a Christian, yet notwithstanding ye know not to what end jesus Christ was given of God his father, nor how we be made partakers of him, nor what our redemption is, nor how we may enjoy all his benefits. For if ye know not these: it is certain that all this bragging of yours shall cost you right dear, for that you have with full mouth protested yourselves too be Christians, and yet notwithstanding know not which be the qualities of your Christendom, nor to what end to apply them. This in effect is the thing that we have too remember upon that strain.  
Behold, Saint Paul telleth us here, that if we have been trained in the Gospel, it beh●ueth us too differ from the ignorant and the unbelievers. For Gods sholing of us out, and his setting of us in array alone by ourselves after that fashion, and his inlyghtening of us, is to the e●d we should no more be as wanderers at random, nor as silly blind wretches groping in the dark, but that we should know the right way of salvation. And in especially, seeing we be daily exhorted too come unto him, and he giveth us means to further us more and more in the faith: let us be very ware that we vnhallow not so holy a thing, as is the truth of the Gospel, & the pure doctrine of God. But we unhalowe it, if we know not too what end God hath given it us, and that we must bear it in mind. For I have told you already, that many fantastical persons will pretend christianity well enough, but yet for all that, there is no substance nor root in them. Therefore let us look well that we know whereunto we be called, and that God be not disappointed of his intent, when he doth the office of a schoolmaster towards us, but that we consider how he showeth us the way of life and salvation: and like as he is a good and faithful teacher, so let us be like scholars unto him.  
But let us come now too the truth whereof Saint Paul speaketh, which is (saith he) that ye put of the old man, which is corrupted with earthly lusts, even according too the conversation that ye have led heretofore. He expresseth yet better that all they which vaunt themselves too be the disciples of jesus Christ, and yet notwithstanding lead a lawless life, and do but give occasion of offence in the Church, are falsaries, as if a man should bring forth a counterfeit deed. Wherefore let us mark that it is a cursed treachery when we say we intent too be Christians, 
Titu●. 1. d. 16.  and profess it also with our mouth, and yet notwithstanding go from the thing in our works which we protest in our words, as sayeth Saint Paul in another place. For he that taketh leave too do all evil, and yet will be taken too be of the number of God's children: it is certain that he denieth jesus Christ in his whole life, how much soever he confess him in words. Therefore let us bethink ourselves, and consider, that if we mean to be allowed of God, we must learn too rid away our old man. And by that word the scripture meaneth all that we have of nature. For we know there are (as ye would say) two wellsprings of mankind, that is too wit, Adam, and our Lord jesus Christ. Now as in respect of our first birth, we come all out of the wellspring of Adam, and are corrupted with sinfulness, so as there is nothing but frowardness and cursedness in our souls. It standeth us then on hand too be renewed in jesus Christ, and too be made new creatures. And for that cause doth the old Man betoken all that we have by birthright from our fathers. Now then, if a man be let alone in his first state: surely he shallbe but a blind wretch full of rebelliousness and spite against God. Too be short, he shall tend all wholly unto evil, for we be altogether saped in it. That is the thing that is meant by the old man, lest we should think that Saint Paul's intent was too rebuke but only the vices that are apparent before men: like as when men will rebuke one that hath played the unthrift for a time, they will say he must cast his old skin. But here Saint Paul passeth yet further: which is, that our likings are utterly untoward, that there is not one drop of goodness and uprightness in us, that all our thoughts are wicked, and that all our desires and affections are rebellious against God, and against his will and justice.  
Furthermore, whereas he speaketh of unclothing or putting of: it is a similitude rife enough, (whereby is meant) that we must give over all that is of our own, and cast it quite away, that we may be clothed again with other ornaments, as he will add anon after. And here we see, that there are two parts in ruling our life, and in coming unto God. The one is the forsaking of ourselves, and the other is, that we be governed by God's spirit. For needs must all that is our own be laid down, before God take in hand the guiding of us. And why? For our thoughts and God's doctrine, our affections and the commandments whereby God will have us too be ruled, are as fire and water. Therefore all that is of our own nature, must be cut of, before God do govern us. And that is the cause why we must begin at the forsaking of ourselves: which also is the very order that Saint Paul hath followed in this text. We must (sayeth he) put of the old man.  
And secondly we have too mark, that jesus Christ was sent us too the end that we should be repaired after the image of God. It is true that he hath reconciled us to God his father by his death & passion, & that the shedding of his blood washeth us from all our filthiness, and setteth us free from damnation, and endless death, and that his offering of himself hath made full satisfaction for us: insomuch that if we resort to jesus Christ for remission of our sins, God of his own free goodness accepteth us for righteous, because he passeth not what we be, but burieth all our faults, and ceaseth not to favour us as his children, notwithstanding that we be wretched sinners. This benefit receive we by jesus Christ. But yet must we not separate the second point from it: which is, 
john. 1. b. 16. &. Coloss. c. 19 & 2. b. 9  that we must be sanctified by his holy spirit, according too this saying, that he hath received the fullness of all grace, too the end that all of us should draw out of him. And Esay 
Esay. 11. a. 2.  declareth that spirit of wisdom, the spirit of judgement, the spirit of uprightness, and the spirit of the fear of God rested upon him. And was that for any need that he himself had? Not: but too the intent that we should receive that which we want, according too the measure that it pleaseth him too deal unto us, as we have seen heretofore. And that is the cause why S. Paul in the second too the Corinthians sayeth, 
2. Cor. 8. b. 9  that he become poor too the intent too fill us with his riches. Then if we desire too be received too mercy at God's hand, by the death and passion of his only son, and too have our sins unimputed to us, because he hath made discharge and payment for them: let us learn also that he is given us too make us holy, too the end we should be governed by his holy spirit. So then, if we intent too begin too rule our life well: we must forsake ourselves and fight against our own nature. And again, we must note also that there is no Christianity in us, nother can we any skill of the son of God, or of his power, or of his office, until we know that we aught too be repaired by him according too the image of God. Those are the two things which we aught too mark well. True it is that this deserveth well too be laid forth more at large: Howbeit too the intent that the whole may be knit together in one link, let us note briefly, that we can never be allowed of God, nor never do him any service that he may like of, unless we enter into the said battle of offering force and violence unto all our thoughts and affections, too subdue them as prisoners too the obeying of god, and too kill them quite and clean. So much concerning the first point.  
Now too the end this doctrine might not seem more than needeth: Saint Paul putteth the Ephesians in mind what they had been. For we know that men are not willing too be rebuked, that is too say, they be loath too abide it, and would rather be spared: insomuch that when any warning is given them, they could find in their heart too put it far from them. On the other side we be so new-fangled, that if a man tickle us not in the ear with some new thing, we do as it were despise and disdain it. As for an example, if a man speak too us of walking in the fear of God: who knows not that, say we? Let him go preach that too little children, will many a man say. And why? Because it seems too them too be but lost time too speak of things that are so well known to them. But doth it therefore follow that they be familiar and in use with them? (Not:) for as for them that say, do not we know well enough that God must be loved, honoured, and served, that we must abstain from Theft, Extortion, Lying, Deceit, Blasphemy, Whoredom, and all other such things: are they not the greatest despisers of God and of all right dealing? Yis: but let us hearken what Saint Paul telleth us here. Go too (sayeth he) I exhort you too put of the old man. If ye say you have it not: advyze yourselves well, and consider what you were at the time that God drew you too the knowledge of his Gospel: that is too wit, that ye were as folk lost and utterly forlorn. So then, assure yourselves it is not for nought that I exhort you too rid away the old man: for ye be not quite stripped out of him as yet. It was as a double garment about you before, and therefore ye must be fain too labour the earnestlyer as now too lay away the residue that remaineth of it still.  
Again, on the other side, he telleth them also, that it must not grieve them too be exhorted, as though the things that are spoken of were sufficiently known to them, (specially) seeing that experience showeth, that they never knew how too order their life. For too know that it behoveth us too do this or that, is not all that we have to do: but we must also show that our life is well acquainted with God's doctrine. Then if it be perceived by our fruits that we have such root in us, so as we can skill too frame ourselves wholly too God's will: then may it be said, that we be well learned. But if our former life bewray us too have been as stray sheep, or rather as utterly peaked away after our own lusts, and that there remaineth yet still a smatch of the same, that we be not so well cleansed as were requisite: let us bow down our ears and hearken willingly too the thing which we see too be profitable, yea and needful for us. And so Saint Paul spoke not alonely for the Ephesians, but also for us all in common. Wherefore as often as it seemeth unto us that we could well forbear the often putting of us in mind of one thing: let us examine our life, and if we find not ourselves yet thoroughly rid of the diseases that we be told of: let us abide too be taught more and more, assuring ourselves that it is not enough for us too have the doctrine of God swimming in our brain, but that it must be well settled in our hearts, so as our life (as I said afore) may answer for us, that we be learned in good earnest.  
And Saint Paul having spoken of the old man, saith, that he is corrupted according too the lusts of error and deceit. In saying that it is corrupted, he compareth the agedness of our souls with the agedness as we see it in our bodies. When a man cometh too old age, he becometh weak in respect of strength both of body and mind: he foregoeth all his lustiness and hangeth his wings. too be short, he is as good as half dead: for his age doth so abate his courage, that he must look still towards his grave, which waiteth for him. And Saint Paul taketh a resemblance hereof in the old agedness of the soul. Now I have told you already, that (too put away) the old agedness of the soul (or the old man,) is too forsake our own nature, because it is altogether cursed, and we bring nothing with us from our mother's womb, that is good and clean. Therefore if we be given too our own imaginations, and follow our own fleshly reason, and give the bridle too our affections: then is the soul in his old agedness. And Saint Paul sayeth, that by that means it is corruppted, that is too say, there is no life of God in it, as we have seen heretofore. Let us understand then that we be corrupt, so long as we continue in our old man, that is too say, so long as we continue still in our own state and nature. No doubt but we will think ourselves too have liveliness enough: but that is but a madness, and all the masteries that we try shallbe but too break our necks, until we have forsaken and given over both our thoughts and our lusts. And that is the cause why Saint Paul speaketh purposely of the desires and lusts of deceit. For he showeth that men are so blinded, as they discern not how the devil deceiveth them by the enticements which he setteth afore them. For whosoever is not touched with true fear of God, will let himself loose: and if a man say too him, unhappy creature, wilt thou undo thyself so? He will answer, No. For it seemeth not too him that he serveth the devil. And why? For they that are bewhitched with Satan's illuzions after that sort, do so cleave unto him, that they become stark dolts and dullards. Too the end than that we learn too flatter ourselves no more in our own conceits, nor too fall asleep thereupon: Saint Paul telleth us that our lusts are full of deceits: as if he should say, when you take your se●ues too be in good case, and ye have all your own wishing, and fortune (as ye term her) smileth upon you, so as ye prospero in all things every where, and ye want nothing: behold, all your felicity is but falsehood. Too be short, Saint Paul meant too warn us here, that we aught too suspect ourselves in all our desires. Therefore if a man intent too rule his life well: he must first and formest mislike of himself, and consider that all that ever he imagineth of his own conceit, is but an illusion of Satan, wherewith he deceiveth and beguileth himself, and that as many as are of them, are but as snares too entangle him on all sides. When we once know this, we shall have profited greatly, not only for one day, but for all our life long. And for as much as we see such a number of wretched souls cast away themselves upon hope of some profit, which they have imagined of their own head: let us beware that we hold not the same trade, that is too say, that we follow not our own good intentes, as men term them. For we shall but throw ourselves headlong into destruction, if we follow the way that our own nature drives us too. And why? For all our own lusts and likings are deceitful. Then is there none other shift, but too lay aside the reason which we ween ourselves too have, together with all the enticements of Satan and the world, so as every whit of it be cast away, and we well appointed, knowing that the sweetness of them serveth but too beguile us the sooner, that we might not perceive the deadly poison which is hid underneath. Thus in effect we have too bear in mind, how S. Paul telleth us, that until such ●yme as we have learned too deny ourselves, and too hold ourselves as prisoners under God's word, yea and too rid ourselves quite and clean from the things that we have of ourselves and of our own nature: we wot not what Christianity meaneth, we know not whereunto the Gospel tendeth, nor too what end it is preached. For it is not enough too have put away the old man for once: but we must profit in it more and more, according too the warning that is given us here. And in good scoth, S. Paul had taught the Ephesians, and they had received his doctrine: and yet nevertheless he exhorteth them along time after, as we see. Hereby he showeth us, that it is for us too invre ourselves to patience all our life long. Although then that we have already struggled greatly too thrust all our affections, all our lusts, and all our likings under foot: yet shall we never have so overmastered ourselves, that we shall be thoroughly reformed. And therefore it standeth us on hand too give all our endeavour thereunto, and too labour for it all the time of our life. And so in few words ye see the stoutness which we must have too forsake all our own lusts, and all our wicked thoughts.  
And hereupon we must proceed too the second point, which is, that we must be renewed. For it is not enough that men mislike of themselves, and hate their vices in shunning of them: but we must also frame ourselves too Gods will, according too this saying: Hate evil, 
Psal. 34. c. 15.  and do good. So then, the things that S. Paul hath spoken hitherto, are as a preparative too set our life in good order: like as when a man intendeth too have a good crop in his field, he must first stub it, too rid away the brambles, bushes, and evil weeds, and afterward blow it and harrow it, and then sow it, and so will fruit spring of his labour. Therefore if we purpose too bear fruit unto God, and be desirous too order our life in such wise as his name may be glorified by it: we must first 'cause ourselves too be stubbed, for we be full of naughty affections, which are as thorns and thistles, and therefore must be cut away and plucked up by the root: and afterward we must be tilled, so as the plough pass upon us: that is to say, when our Lord maketh us too feel his justice, we must be so sorry that we be so given too naughtiness, as it may be as a good tilth to us at God's hand. That is the thing which Saint Paul doth hitherto.  
Now he soweth the good seed, too the end that God may gather the good fruit which he requireth of us, that is too say, that he may be honoured at our hands, and that we may show that we do in very deed think ourselves beholden to him for all things. That is the cause why he speaketh next of being renewed in mind and understanding: that is too say, that we must be reformed in all things throughout, and be so changed, as men may perceive that we have not only forsaken ourselves, but also that God reigneth in us without geynstryving, and possesseth us both in our affections and in our thoughts, according as he deserveth right well that we should be given all wholly unto him.  
Now let us fall down before the Majesty of our good God, with acknowledgement of our faults, praying him too make us so too feel them, as it may make us too be sorry for them, and too walk roundly away in the path wherein he hath set us: and that too bring the same too pass, we may consider too what end our Lord jesus is sent us, so as the things which he hath done for us, may not be lost and perish through our lewdness and carelessness, but that we being renewed, may learn so too serve our God in holiness and righteousness, as we may well show how great account we make of the most noble and excellent redemption which he performed, in that he spared not his only son for our sakes. And so let us all say, Almighty God heavenly father. etc.   

The xxx Sermon, which is the tenth upon the fourth Chapter.  
23. Be ye renewed in the spirit of your mind,  
24. And put ye on the new man which is created after God in righteousness and holiness of truth.  
25. Wherefore put away lying, and speak truth every of you too his neighbour: for we be members one of another.  
26. Be ye angry, and sin not.  
We have now too lay forth the second part of the well ordering of our life set down here by Saint Paul: which is, that we must walk in newness of life, because it behoveth us too be reformed by God's spirit. And too the intent we may know that our changing must not be in part only, but in whole. Saint Paul taketh here the thing that seemeth most excellent and most esteemed in man's nature: namely knowledge, understanding, wit, reason, and all manner of ability of mind. Then if there be any wisdom in us, Saint Paul sayeth, it must be corrected. And why? True it is that our reason of itself is always commendable: but we be so corrupted by Adam's sin, 
●. cor. ●. b. ●.  that we have not the skill to think so much as one good thought, which is not crooked, and full of malice and rebellion against God. And although this be not perceived openly: yet will there ever be some secret hypocrisy lurking, which is enough & to much to condemn us before God. Ye see then that the thing whereunto we must enforce ourselves, if we purpose too please God, is that being rid of all our own conceits and affections, we get us a new guide, that is too wit, God's spirit: according wh●●untoo he useth a like manner of sentence in the twelfth too the Romans, 
Rom. 12. a. 2.  in speaking of Christian life. It behoveth us too be transformed, not only in our affections which are sinful, as every man may judge: but even in the thing which seemeth faultless, that is too wit, in the Reason that we have spoken of. Too be short, we must be sacrifyzed, or else our life will be always unholy and unclean. And this sacrifyzing is expounded by Saint Paul in the text before alleged, to be the laying away & mortifying of all that we have of ourselves. Our true perfection than is that fighting against all that is of our own nature, we suffer ourselves too be governed by God's spirit, so as it may be perceived that we be utterly changed. For it is not enough that our life have some honesty too the worldward, so as it may be commended and had in good reputation among men: but also ambition and all other vices that lie lurking within us, must be cleansed away, and our Lord must have the guiding of us.  
And for that cause also doth he add that we must be reformed according too God, namely in true righteousness and holiness. Like as heretofore he had condemned the old man, which (as I have told you already) is all that ever we bring from our mother's womb: so now he sayeth, that we must be new creatures. And for the same cause doth he sand us too the example of our Lord jesus Christ in the sixth too the Romans, saying, that we must be crucified and die with him, namely in respect of the old man, and also be fashioned like too his rising again, too walk in newness of life. It is true that he useth other words there: howeeit all cometh too one, which is, that like as our Lord jesus is the second Adam, so must he be as a pattern to us, and we be fashioned after him and his image, that we may be like him. Now surely this will not come too pass of our own nature: but yet is not this exhortation more than needeth, because that when the holy scripture bringeth us too our Lord jesus Christ, it meaneth not that we should be as blocks of wood, but that we should come and offer ourselves too God that he may work in us. And in very deed, these two things agreed v●ry well: that the power which is in us should come of God: for it is he that moveth us unto good, it is he that bringeth us to it, it is he that giveth us both the will & the ability to perform the will, as we have seen in another text. 
Phil. 2. b. 13.  And yet God worketh so in us, that of his gracious favour the good works that are done, are called ours. And in good sooth, when we be so led by him, we go. And it is not too be wondered at, that God's goodness stretcheth so far, as too make the things ours which are his, and whereof he only deserveth the praise. For we call the bread that we eat our own, though we have it but by title of gift. For although men take pain for it: yet could it not stand them in any stead, but through God's free blessing. Then look what is given us, we call it our own. Even so S. Paul exhorteth us too put on the new man, not that we can do it of ourselves, for jesus Christ must be fain too cloth us with his righteousness, as well as make us partakers of the gifts of his holy spirit. And I pray you what is meant by putting on of the new man? I have told you already, that it is the utter changing of us both in our thoughts and in our desires, and (too be short) in all the parts of our soul. Now is not such an alteration the special work of God, and the gift of his holy spirit? Saint Paul therefore meaneth not that we can do any thing as of our own power: but yet that every of us aught too strain himself too follow whither soever he calleth us. And therewithal he warneth us that all our life is very daungerful until we change, and that the newness appear in us.  
Now Saint Paul sayeth, that the new man is created after God and his image. And therein he confirmeth the matter which I go about too touch: that is too wit, that although we strain ourselves too the uttermost that we can, yet can we do nothing, unless we be prevented by God's grace. Which of us can be his own maker? We know that that honour must be reserved unto God alone. But here the case standeth upon a new creating. That therefore cannot be in man's will, nor yet in his power. And Saint Paul also hath dispatched that doubt and scruple, in saying that the new man is created of God. As if he should say, my friends, In deed ye aught not to abuse the grace that is offered you by the Gospel: but yet for all that, assure yourselves that when ye have strained yourselves what ye can, too dedicated yourselves to God's service, ye can do nothing furtherforth than he worketh in you by his holy spirit. According whereunto he sayeth in another place, that we do work our own salvation, 
Phil. 2. b. 12. 1●.  even as though we could do somewhat of ourselves: but yet he addeth, that it must be in fear and trembling, that is too say, with putting away of all presumption, knowing that it behoveth us too depend upon another: and he addeth the reason, for it is God (sayeth he) which giveth both the will and the ability too perform it, and all of his own free goodness. After that manner than must we endeavour ourselves. But yet must we not therefore conceive a vain overweening in the mean while, as though we had some shift, and were able on our own side too do never so little without God's grace: Saint Paul exhorteth us rather too fear and wareness. And why? For seeing we be as weak as may be, and not only that, but also stark dead, and as good as rotten carrions in all caces of our salvation, & have not so much as one good thought of our own: seeing (I say) that we have all at God's hand, 
2. Cor. 3. b. 5.  and that he must be fain too work it by the power of his holy spirit: let us learn too walk in humility. And moreover, let us not cease too make his grace available, assuring ourselves that his working by his power shallbe always in such wise, as the praise must ever redound too him alone, and no drop of it remain over too ourselves. Ye see then what we have too remember upon this speech, where Saint Paul sayeth, that the new man is created. Yea verily, and therein he showeth how we be fallen from our original, and from the state whereunto we were advanced by God's grace in the person of our forefather Adam. As if he said, that Adam's fall is unto us as a spiritual death, whereby we be cut of and cast away from the number of God's creatures. And not without cause doth God so often utter this dreadful saying, 
Cene. 6. b. 6.  that he repenteth him that ever he made man. For therein he detesteth the corruption and sin that are in us. Not that God hath any human passions in him: but too show us that he utterly misliketh us, until his image be renewed in us. 
Gene. 1. d. 31.  It is said, that God looked upon all that he had made, and all was exceeding good and faultless. But when our father Adam was once fallen, and had made himself a stranger to the fountain of life: by & by he was stripped stark naked of all goodness. For being separated from God, what could he be but utterly forlorn, & past hope of recovery? Shall we find either life, or righteousness, or holiness, or soundness, or uprightness out of God? Not: Ye see then that Adam was as it were cut of from the array of creatures: he was not worthy too be reckoned even among the Frogs and other vermin of the earth. Brag we as much as we list, that is our nature: we bear a greater curse of God, than is in all the Lice and Fleas, and in all the worms of the earth. That is the cause why S. Paul showeth us, that God cannot acknowledge us for his children, until his image be repaired in us: which thing is done by this new creation. 
john. 11. c. 25.  For like as Adam drew us all down, and plunged us with himself in the gulf of death: so are we created new again by God in the person of our Lord jesus Christ. And for that cause doth he name himself the resurrection and life. For we must rise again in him, if we will live in deed. Which thing cannot be, except we have first been dead, as was declared more at large this morning. Therefore we aught too have this reason always with us, that we ween not ourselves too be righteous, or too make our life allowable before God, but be ever fully resolved and persuaded, that God will take nothing in good worth at our hands, but that which he knoweth too be his own. For as I said, without him, there is nothing but evil. For by that mean was his image defaced in us by Adam's sin: and therefore it standeth us on hand too be made new again in jesus Christ.  
Now he showeth us how that may be done, saying in righteousness and holiness. By the word righteousness, he meaneth soundness and uprightness, so as we live with our neighbours without deceit, & without malice or harm doing, yielding too every man that which is his. Now when such a soundness reigneth in us, them shall we show by our deeds that we be fashioned again after God's image in righteousness. But it is not enough that men have their right, except God also have his. For too what purpose is it for us too be no thieves (towards men,) and yet to be traitorous towards God? or to abstain from stealing away our neighbour's goods, and in the mean while to rob God of his honour? Therefore must righteousness be matched with holiness. For the two tables of the law are inseparable. And under the word Holiness, S. Paul comprehendeth all things that belong too the serving of God. The newness of our life therefore, is this: namely too walk purely before God, too eschew all corruption and uncleanness, too separate ourselves from all the defylementes of the world, and too offer ourselves in sacrifyzce unto God: and (on the other side) too walk sound and uprightly with our neighbours. The performance of these two things is all that is requisite to the perfection of a Christian life. Now it is certain that God's law hath not taught us by halves, what we have too do, but God hath there showed us a right rule, whereunto there may be nothing added, nor aught taken from it. For in those two points is all our righteousness contained: namely that God be honoured in all fear and reverence at our hands, and that we serve one another without doing any harm. Again, forasmuch as men are inclined piteously too feigning, and do ever think it enough to set some fair countenance upon the matter: therefore doth S. Paul add Truth. As if he said, that we may be taken for the holiest folk in the world, and yet nevertheless be condemned before God, if we be not cleansed from all hypocrisy, so as God may be our witness and judge, that we be not double minded, nor have any bombasting in us, but that we go on in right meaning simplicity before him. So then, although our hands be clear from theft, extortion, & all other things that are against charity, if we have lusts lurking within us, surely we shall be still unclean before God. Not without cause therefore doth S. Paul add the word Truth, notwithstanding that he had comprehended the whole perfection of our life, in the two former points. For it is because we would always content God with some gay outward show, according too the vanity and leazing wherewith we be fraught. Therefore it behoved this too be added, that like as God is a spirit, so must we also be faithful and true before him. For he abhorreth all dubblenesse of heart, which the scripture termeth Har● and Hart. If we fall too making of partitions, and keep some backshoppe behind: all that ever cometh from us, must needs be filthy and corrupt, as springing from an evil and infected fountain. Then if we desire too have our hearts allowed of God, the fountain must first be scoured, and truth must reign in us. Now we see in effect whereto it behoveth us too apply all our endeavour as long as we live here beneath. For, too boast ourselves too be Christians, and not too consider on what condition jesus Christ is our head, and hath knit us unto him: is a turning of all things upside down, as hath been said this morning. Then look what manner a ones we covet too be counted and esteemed among men: the same must we be before God and his Angels.  
Therefore we must fight against our own vices, until all that is of our own nature be done away. Not that that can be done in one day: but that we must go towards it continually more and more. And further let us assure ourselves, that our Lord jesus Christ is given us for a pattern and example: and moreover, that it is his office, too reform us so by the spitit of God his father, as we may walk in newness of life, and become Gods creatures, and as all that ever we have drawn from the corruption of Adam's sin, may be quite cleansed away. Therewithal let us consider also what is the pith of the things that God alloweth, & which is the rule of good life: namely first to honour and serve God, and afterward too walk (neyghbourly) one with another, endeavouring too do good too such as have need of us, and abstaining from doing all manner of evil and harm. This doctrine were easy enough too conceive, so we were not utterly perverted by our wicked affections. And soothly, there is not that man which is not a great Doctor in preaching unto other men: but yet as clear and apparently known as these things are, no man can apply them too his own use. Yet shall there be no excuse for us, when we shall be fain too come too account before the great judge. Wherefore let us bear this doctrine well in mind, yea and let us give good heed too it, seeing it is so ill put in ure through the whole world.  
Among the Papists there is talking enough of God's service, and of living holily: but yet the world seeth how those wretched souls stand buzzing about a sort of pelting trifles: and that for all their ●uerlaboring of themselves, they be never the forewarder, but rather the further of from God. And what is the cause of it? Even this: that every man of his own head devizeth a rule too his own liking: and in the mean while God speaking familiarly and without any darkness, is not heard at all, but men do rather give themselves to the things that cannot avail them. As for us although we have the light of the Gospel, and can say that the superstitions of Papistry are but trifles: yet are we nevertheless far of from this doctrine. And if a man should sift our lives, where is this true holiness? Where is this righteousness? For as for the Gospel, most men take what they like of it, and tread God's truth under their feet as often as they li●t. Too be short, ye shall find that they which brag most of their reformation now adays, are unholy and unclean people, yea and (for the most part) even Dogs that bark against God, despise his truth, and rail at his word, unless it be when they let it s●ip, because they think it nother here nor there. That is the holiness of a number that would be counted now adays great Christians and pillars of the Church, insomuch that they would make themselves greater than God, if they could: yea and although they be but worms and worms meat, yet cease they not too blaspheme so far, and to cast forth their thunderbolts and madness, as too say, that men shall speak as they will have them, or else they will conquer God for it.  
And as touching the said righteousness, where shall a man find it? Every man says, there is nothing but deceit, nothing but craft, nothing but forswearing, extortion, outrage, and violence. Every man complains of his neighbours, and his neighbours of him. Howsoever the case stand, we see that righteousness is as good as banished out of the world. And therefore inasmuch as the name of jesus Christ & of his Gospel is so shamefully unhallowed by such as abuse it falsely: we have so much the more need too remember what S. Paul saith here: namely that God will disclaim us, until we bear his mark, and be created new again in jesus Christ. As how? Too be truthfull▪ 〈◊〉 or (as I have said already) though we were esteemed as Angels: yet shall our hypocrisy be always lothly before God, if we be not cleansed of it, and endeavour with a true and right meaning affection, too employ ourselves too the serving of God, and too the helping of our neighbours.  
Now hereupon he divideth this doctrine into several points, applying it too particular exhortations. For first he sayeth, that every man must leave lying, and speak the truth to his neighbours, because we be members all of one body. Not without cause doth Saint Paul here lay forth things particularly, which he had erst spoken generally. For we would always shifted our hands of the doctrine, that it might vanish away in the air, and not come at us. Not that Gods speaking too us in general might not suffice us, if we were teachable as we aught be, too receive instruction at his hand: but because we be so snarled in our vanities, that if God do but say generally that we must be reformed according too his image, and utterly renounce 〈◊〉 selves: it toucheth us not at all, but we let it pass. Therefore is he fain too decyfer it by parce●●meale, as if he should make an anatomy of our thoughts and affections, and bring too light the vices which we would fain hoard up in huthther muther. That is the thing which Saint Paul goeth now about. He had said, that it behoveth us too be reformed after the image of God by our Lord jesus Christ, who is the new man, and the head whereunto we must be like fashioned. Now if he had gone no further than so: that doctrine had been received without gainsaying, but in the mean while no man had fared the better by it as by a lively instruction. But now will he speak of whoredom, of Theft, of deceitfulness, of drunkenness, of hatred, of heart-burning, and of the subtle flyghts that pass between neighbour and neighbour. When things are thus laid forth by particulars, men are the more wakened: and although every man shrink back & invent excuses, & devise shifts: yet, will we, nyl we, we must needs feel some heartbitings in us. That is the order which Saint Paul keepeth here. Wherefore let us make well, that it is not enough for us too have been taught our duty in one word, and as it were at a glance: but God had need too warn us, and too show us flatly as well the vices whereto we be subject and inclined (of our own nature:) as also the vices whereunto the devil draweth us by his temptations and wiles. To be short, God must be fain to guide our hands, our feet, our eyes, our ears, and our mouths: he must be fain too make us see that we may overshoot ourselves in this sort and that sort, too the end we may be well armed on all syds, that the devil find not any gap open, nor be able too make any breach into us. That is it which we have too bear in mind, too the intent we take not ourselves too be so able folks, as that the once hearing of a matter is enough for us. For we shall wonder too see how the devil will nevertheless overreach us many ways. And therefore let us be well ware that we give good ear too all the warnings that are given us, because it is not any whit more than needeth.  
And forasmuch as Saint Paul had spoken of truth: he sayeth, Put away lying, and speak every man the truth. He setteth the word Truth in another sense here, than he did afore. For in calling holiness and righteousness truthefull, he meant that there aught too be no glozing nor disguyzing, but a right meaning simplicity, that when God looketh as a witness into our hearts, he may find no double dealing in us. After that manner was the word Truth taken afore. Now he speaketh of the truth that aught too reign among us▪ when we traffik or bargain one with another. Then must 〈◊〉 be faithful and trusty in all our business and doings, and we must use no wiles nor deceit. And yet that is not enough: but we must mark, that this truth whereof Saint Paul speaketh, is such a plain dealing, as we lay open all that is in our heart, if need require, and in any wise go not about too get other men's goods to us by subtlety and craftiness, nor too profit ourselves by another man's loss. And on the contrary part, under this word Lying, he comprehendeth not only the lies that are made in speech, as when a man sayeth, that white is black, as for example, if one should ask a man the price of a thing, he would cell that for a crown, which is not worth a shilling. Saint Paul speaketh not of the Lies that are so gross & far out of square, that even little children are able too condemn them: but by the name of Lying, he meaneth all manner of counterfeiting and cousining, and too be short, all the policies and shifts that men have, and wherein they glory. Look what the world termeth wisdom or policy: that doth Saint Paul call flat Lying. And why? For a man is not counted too be witty now adays, except the can filch and deceive, I mean by by-ways & covert conveyances, which men shall not perceive. But this ge●re is worse than the picking of a chest, and the breaking a sunder of the iron work, too get away the money, or than the murdering of a man, when a thief comes with a naked sword too cut a poor wayfarers throat. Therefore these politic murderers, which will needs be counted honest men, may disguyze themselves as much as they list by their hypocrisy: but yet are they called (here) both deceivers, and thieves and murderers. Not that they appear so before men: but God who seeth deeper than we do, will judge of their doings as they be in deed. And what shall men gain by excuzing themselves? (Nothing.) Then is we mark this gear well, we shall see, that in speaking of Lies, S. Paul condemneth the things that men make most account of, as subtlety, and wittiness, and skill to behave a man's self in all company. For (the world says) a man must hold with the hare, and hunt with the hound: he must beware that he be not overraught: and he must always prevent rather than be prevented. The fashion of the world than is, that every man stand so upon his guard, as he have his nets ready too entrap other men, and to entangle them a hundred times ere they be ware of it. But Saint Paul saith, we must use such a soundness and plain dealing, as we must speak truth one to another. And he bringeth us back too that which he had 〈◊〉 after, too another purpose: namely, that we be all but one body.  
Now then, let us come too our own members. If my one hand should play legierdemayne, and convey all things too itself, too the hurt of the other: if my foot should conspire against my leg, or if my belly could work some pretty slight against my stomach: what a thing were it? Now then, if we be members of our Lord jesus Christ, is it not a separating of ourselves from his body, when we use such fine shifts and pretty slyghtes, notwithstanding that they be not condemnable afore men? No doubt, but we will protest enough with our mouths that we be Christians: but whatsoever we pretend, jesus Christ will not be misfashyoned after our fancy. Like as he is but one: so will he have us to be all one in his body, yea even with this condition, that every of us serve his neighbours: which cannot be done, except all counterfeiting ●ee first put away, as we see that the hand doth yield itself simply too the service of the rest of the body: and likewise the foot and every other member doth his duty. If any one be in danger, the rest will not sink aside, but all employ themselves too secure it. (Among them▪) there is no proffer of deceit, but all cling together, according too the order of nature. Even so aught we too prove ourselves too be the members of jesus Christ by like plain dealing. Saint Paul then applieth too this particular exhortation, the thing that he had spoken in general: namely, that if we be cleansed from all hypocrisy and feigning before God: we will show it in our whole life. For when we have too do one with another, we will use no guile, but walk plainly. That is for one point. And thereof springeth another: which is, that we must not provoke or anger one another. For we see that if a man but move us a little, by and by we be in in a chafe, and our passions are so excessive, as there is nother reason nor measure with us. And when men are so carried away, they do so forget themselves, as nothing can weigh with them, use what persuasion ye can. And therefore Saint Paul sayeth, that if we be not quiet one with another, we cannot be knit into the body of our Lord jesus Christ, and (besides that,) as much as lieth in us, we deface God's image in us, by giving head so too our passions too chafe after that fashion, and too be so hot one against another. Now it should seem by all likelihood that he meant to take this common saying as drawn out of the fourth Psalm: not that he allegeth the Psalm too report the natural sense of it: but too apply it too his own purpose. For we may well take many texts of Scripture, and apply them too divers things, howbeit without altering of any thing in them, and yet notwithstanding they shall abide in their natural sense still. Even so, too the end that S. Paul's saying might be the better received: he sayeth, Be angry, and sin not, as though it had been a common saying, and so well known, as it had been taken almost for a proverb. Now, David useth a word which signifieth properly too chafe and storm: howbeit that was in rebuking such as persecuted him wrongfully, because they were hardened in their malice, and forepossessed with so great and venomous rage against him, that they made no conscience too oppress him. Forasmuch therefore as he saw such wilful stubbornness in his enemies, he sayeth unto them, Be ye angry, and ye shall not sin. Whereby he doth us too wit, that the cause why they were so carried away with rage against him, was, that there was nother fear of God, nor honesty, nor conscience that could hold them back any more, but that they were become as wild beasts. And that is the cause why he sayeth, Be angry: that is too say, Enter a little into questioning and reasoning with yourselves: examine what ye be doing: and then will yeee not sin any more. If every of you will go into his chamber, and bethink himself advisedly: ye shall perceive, that hitherto ye have been driven by devilish rage. Now this doctrine is right necessary for all men, because we see what headiness there is in us, insomuch that we have no sooner conceived any toy in our head, but that by and by without inquiring of Gods will, or without ask counsel at his mouth, as the Prophet Esay exhorteth us too do: we take the thing that we have conceived, 
Esay. 30▪ a. 2.  for good, and will needs subdue all men too our liking. And therefore the cause why we overshoot ourselves so much, is, that we enter not into examination of the matter with ourselves, that we might discern between the good and the evil, even by yielding God his due authority, in giving ear with all reverence and modesty, too the things that he showeth us by his word. Then have we need too be angry, that is too say, too be grieved with ourselves, and too complain of ourselves, that we soothe not ourselves as we have been wont too do. If we do so, we shall not sin: that is too say, the great malapartness that is so deeply rooted in us, will soon be abated: for we shall abhor too fight against God: and if our affections get aforehand with us, God will set in foot against them, and say, how now? will ye make war against me unawares?  
Now hereupon Saint Paul sayeth, Be ye angry, and sin not. As if he should say, my friends, what maketh you too storm so one against another? For if never so little a fault be committed against you, ye be strait in a chafe, and would rend up heaven and earth too be revenged of the offence, and yet in the mean season ye have matter enough too be offended every one with himself. Never go from your own persons too seek cause of anger: for how many ways offend you God every day? Ye cease not too provoke him early and late. And yet if one touch but the tip of your finger, ye are by and by in a pelting chafe. And what is the cause thereof, but that (as it seemeth) ye have conspired with Satan to torment yourselves so? You bear yourselves on hand ye shall be well in quiet when ye have revenged the wrong that hath been done unto you. But it is a cursed quietness, when men are so at rest, by being revenged upon those that have offended them. The way then too assuage all these wicked heats, is for every man too think with himself, that he shall surely have enough wherefore too be grieved with himself, and too be angry with himself, and too be revenged of himself. 
2. Cor. 7. c. 10. 11.  According whereunto, Saint Paul in the second too the Corinthians, declaring what true repentance is, allegeth the soriness which we conceive upon the knowing of our sins, saying that the said sorines bringeth with it a grief, which suffereth us not to be in quiet and rest, but maketh us to fall to stomaching against ourselves, in consideration of the terribleness of God's wrath which we have provoked against us, and yet notwithstanding suffereth us not too cease too be still of good hope, by resting upon God's goodness and mercy. Therefore if one be once come too the point that they can be angry with themselves, when they know they have sinned, and seek not too be revenged of their enemies, but rather are ready too do them good, and do pray for them: that is a good exercyze, and every man aught too spend himself in that battle: for surely they be good and holy passions, when a man's anger proceedeth of a zeal too Godward, and of a love that he beareth towards him. And if we do so: that is too say, if every of us be grieved at his own vices: certainly we shall never find leisure too be at enmity with other folks, or too spite our neighbours: but if we have a true zeal too God's honour: undoubtedly we will forget the offences that are committed against us, and not be so hasty as too say, I will maintain mine honour or honesty. For we shall have another greater and worthier let too hold us back: that is too wit, the revenging of the fault which we ourselves have committed against God, and whereby he hath been dishonoured as much as in us lay, and the forgetting of the offence that hath been committed against ourselves. Thus ye see in effect what we have too consider upon this, where Saint Paul showeth us, that men must turn their eyes away from the occasions which they may conceive too be revenged of others. For if a fly do but come overthwart our eyes, we be by and by in a spiteful choler, in so much as there needeth no more too make us fall out with every body that doth any thing which misliketh us. So then let us learn to forsake ourselves, and to think every of us upon our own faults, that we may be so displeased with them, as it may rid away our cholericknesse, wherethrough we fall too fighting against God, and make us too be angry at the great number of vices whereunto we be too much given. That is the thing which we have too remember in the first place. And as touching the second point, we will delay it until next the Sunday, at which time it shall by Gods leave be discoursed at length.  
Now let us fall down before the maiest●e of our good God, with acknowledgement of our sins, praying him too make us perceive them more and more, and therewithal too enlighten us so by the doctrine of the Gospel, as we may espy our own sins and shamefulness, and be ashamed of ourselves, and also behold the righteousness which hath been showed us in our Lord jesus Christ, and tend thereunto with endeavour too be fashioned thereafter, so as we may come daily nearer and nearer thereunto, until we cleave thoroughly unto it: and that in the mean time he bear with our infirmities, granting us the grace too amend them from day too day, in hope that he will show himself merciful towards us, so we play the judges against our own selves in condemning all the vices which we perceive too be in us. That it may please him too grant this grace, not only to us, but also too all people and Nations of the earth. etc.   

The xxxi Sermon, which is the eleventh upon the fourth Chapter.  
26 Bee angry, and sin not: Let not the sun go down upon your anger,  
27 Nother give ye place too the devil.  
28 Let him that stole, steal no more: but let him rather labour, working with his hands in the thing that is good, that he may have too give unto him that needeth.  
We saw the last Sunday, that if every of us looked well too himself and too his own vices, we should have enough wherewith to stay our chafing and choler, from wreaking our wrath upon such as offend us. For we be so wayward of ourselves already, that a small thing will put us out of patience. And therefore the fault that another man commits against us, be it never so little, will always set us in a chafe. And why? Because we take too much leyzure too look upon other men's faults, and in the mean while forget our own. The remedy than which is set us down here to keep us from being so soon and so lightly offended at other men's faults, is, that every of us enter into himself, and vex and chafe himself there, when he sees himself so wretched as all of us are.  
Now after that Saint Paul hath showed that it were much better and more for our behoof too be be grieved at our own vices, than at every small occasion, when men behave not themselves too our liking: he addeth thereunto, Let not the Sun go down upon your anger. We must not understand by this, that S. Paul meant to acquit such as are soon angry, & soon appeazed: for it is a vice worthy of blame. And although it be more excuzable than the feeding of a displeasure which turneth too rancour or hatred: yet notwithstanding we cannot be so soon pacified, but that we shall have offended God already with our choler. For we hear what is said even by the mouth of our Lord jesus Christ: 
Math. 5. d. 22.  namely that if we show any sign of displeasure at all, and it be as it were but by grunting between the teeth we be already in danger of hell fire before God. We shall not need too have given any blow, nor too have done any open wrong whereby we might be brought before a justice: if we have but only offended so far as too have conceived any pritch, there is no excuse for us. And therefore when Saint Paul forbiddeth us too feed our anger, he doth not utterly justify them that are gentle and easy too be reconciled, and will soon forgive: for they be blame worthy already, as I said afore. But he proceedeth here by degrees, as if he should say, my friends, if every of us thought upon his own sins, it is certain that we should be moved too mislike of ourselves, because we provoke God's wrath against us: and he that hath a lively feeling of his own faults, will arm himself therewith against himself. For we aught too have a zeal too Godward, as though we were his attourneyes, and that zeal aught too procure us too condemn evil wheresoever we find it. But Anger is always at our elbow, yea and it dwelleth in us, so as we shall never be so perfect as were too be wished, so long as we be in this world. (Yet notwithstanding) howsoever the case stand, let us beware that we suffer not ourselves too be possessed with inordinate passions. For if we conceive any heart-burning, and go too bed upon it: surely we shallbe poisoned by and by, and the mischief will not be espyded so easily. It is all one as if a man that felt himself already attached with infection of some disease, should linger in his misery, and by all means possible eschew the physician, and run as far back from him as he possibly could, if he would offer too come to him: and afterward when he would have remedy, it is too late, because the disease is settled, & hath so overgrown him, that physic cannot stand him in any stead. Even so is it with the man that is angry, and continueth in it without purging of the malice from his stomach: certainly it is as if a man had some inward and unespied disease, which groweth so strong, as afterward it becometh uncurable. That is the second degree which Saint Paul hath set down here. First he showeth us how we may be faultless before God, in respect of anger and choler: that is too wit, by thinking every of us upon our own faults, too condemn them, and too be ●orie for them, and too feel such anguish of mind for them, that we be as men half in a 〈◊〉. That is a holy Anger, and such a one as God allow●th of. And yet notwithstanding, forasmuch as we be overweak, if we commit a fault, at leastwise let us not double it: and though we have offended God, let it not make us too multiply choler against him, lest the devil get possession of us, and we cannot afterward abide too be brought back again into the good way, but our passions do so overmaster us, as they make us too follow them without end or measure. In any wise let us beware of that.  
That also is the cause why he sayeth, that we give place too the devil, when the sun goeth down upon our anger. It is true, that we have no sooner tripped, but that devil hath already had power over us: howbeit he is bridled in such wise, that if we bethink us of our faults, and amend them, God suffereth him not too hold us captive as prisoners. But when we be so far overseen as to take pritch, and to like well of our own testiness, and thereupon to conceive a number of fancies too rankle inward more and more: (I say) if we be at that point: we have given Satan entrance, he hath taken possession of us, and afterward it is out of time for us too wish too return: for the mischief is rooted so deep, and grown so strong, that medicines can not do any more good, as I have showed already. Now we see S. Paul's meaning. And therefore let us put this doctrine in ure. The first point whereof is to examine well the evil that is in us, that we may be angry with ourselves, and every of us be as a foe too himself, as driven by a zeal to Godward, to hate & abhor our own vices. Let that be the first thing that we bestow our study upon and then shall we have whereupon too occupy well our chafing and choler, & we shallbe no more so hasty to take pritch against such as have done us some wrong, but we will rather bear with them that have foully offended us, because we shall have business enough too search out our own imperfections. And (as I said afore) we shall the easilier bear with other men's misdealings, when we perceive ourselves blame worthy so many ways, not towards mortal creatures only, but towards the living God. For what are we that we should keep such a stir for every wrong that is done us, seeing we crave forgiveness at God's hand every day (as necessity also constraineth us) of the offences which we have committed against his majesty, and wherethrough we have broken his righteousness? The very mean therefore to appease all wicked & excessive cholericknesse, is that every of us be grieved & angry with himself, because he sees himself subject too so many infirmities, or rather so many sins and vices.  
And for the second point, if we chance too stumble and fall through frailty, that we be not so held back by the fear of God, but that we be faulty before him: let us beware that we do not harden and foade ourselves in our evil doing, but as soon as we feel any unmeasurable moving in us, let us step before it, and endeavour too repress it: let us use violence in that behalf too subdue our passions that carry us so away, making us too skirmish so against God and our neighbours. Thus must we fight manfully too bridle all our cholleriknesse. Or else if any excess have escaped us, let us come back again and bethink ourselves better, and let us rid it away quickly, assuring ourselves it is as a disease that requireth speedy remedy, or else it will overgrow in such wise, as all succour shall come out of season. Let us think upon it.  
Now if Saint Paul had said no more but thus: my friends, let not the Sun go down upon your anger, for if rancour do once settle, it will not be easily put away: it had been much, and that warning aught too have suffyzed us. But the threat which he setteth down with it in that he sayeth, Give not place too the Devil, aught too make the hears stand up upon our heads. Some in deed have expounded it too be spoken of the enemies of the faith, which seek occasion of slandering it: but it is easy too be seen by the words themselves, how he intended too warn us of a thing which we aught too be more afraid of, and which will scare us worse: that is too wit, that the devil getteth as it were the mastery and dominion over us, when we feed any grudge and heart-burning against our brethren. Now then, which of us will not quake for fear, when he heareth of his subiecton unto Satan, as if he were in his bonds like a prisoner? And yet for all that we take no heed of the things that are told us here. For S. Paul hath uttered God's sentence, which is, that if we pursue our anger and heart-burning against such as have offended us, it is all one as if we wilfully passed an obligation too Satan, too be held as thralls under his tyranny. So much the more therfyre doth it stand us on hand too bethink ourselves advisedly, that if that vice cannot be thoroughly amended at the first brunt, we may at lestwyze be well ware that it do not so settle in us, as that we cannot be set at one again, or that we should pursue our quarrels, or that men should not be able too weigh with us, until we have taken some revendgment. Let us take heed (I say) that we enter not into such bondage of Satan. And even for that cause is it said, that when men do fret and chafe after that fashion, of one devil there are made ●wayne. And why? For God is already offended at my neighbour for doing me wrong, and if I also fall to stomaching of the matter on my part, & will needs requite him with the like: the devil hath won us both. I aught too pity the soul that is after a sort stayed away already, and in the high way too perdition: I aught too seek too be at one with him again, and too salve the sore as much as is possible: now if I also do let the reins loose, and cast myself into Satan's ●lauerie through the cursed liberty that I take: then getteth he the upper hand of both parties. So then, let us bear this threatening well in mind, whereby the holy Ghost meant too waken us thoroughly, 〈◊〉 every of us might stand upon his guard, too beware of taking pritch or stomach at things, lest afterward we conceive such hatred, as may so harden us, that there shall be no more means too appease us.  
Now hereunto S. Paul addeth another warning (as I have declared already,) wherein he rebuketh the common vices that are contrary too the rule which our Lord giveth us, too the intent we should live as God's children, knowing whereto we be called. And now he speaketh of the deceits, Robberies, and extortions that are committed, when every man is too much wedded too himself, and hath no conscience of other men's harms. Let him then that stole (sayeth he) steal no more: but rather let him labour with his hands too do the things that are good and profitable, and wheriwth he may secure such as have need. Now whereas S. Paul speaketh here of theft, he meaneth not such thieves as men punish with whipping or with hanging: but all manner of slyghtes and crafts that are used too get other men's goods by evil practyzes, as extortions, briberies, and all other like things. Although then that such things be faced out, or else that they which are most guilty of them, be not accuzed before men, because they can skill how too cloak their misdoings: yet doth S. Paul call them all thefts and robberies. And why? For the Prophets and Apostles spoke not the ordinary manner of speech that is used in Courts of justice on earth: but had an eye to the judgement seat of God. For the thing that may be excuzed, yea and peradventure well justified before men, shall not fail too be condemned there. For God seeth much clearer than mortal creatures. Again, favour or partiality may bear sway oftentimes in Law matters: so as there shall be cloaking, dissembling, and covering, and the judges shall like well enough too have a napkin tied afore their eyes, that a man may have some starting hole too scape out at. They may oftentimes like well enough of such things: but it is not so with God. Wherefore let us mark well, that the forbidding of us too steal, is not as the publishing of some statute law that belongeth too temporal policy: but we be called before the heavenly judge, who discovereth the things that are hidden from men, and condemneth all wicked covetousness, as theft, whereby we be moved too seek our own profit too much with the hindrance of our neighbour. Too be short, under this word theft or stealing, S. Paul comprehendeth all the wicked practises, that are used too deceive other men withal: and also all extortions whereby men are fleeced of their goods and bereft of their substance. Now than we see that there are thieves too be found of all degrees. For there is not that man which is not buzie in griping too himself, I mean of them which are not reformed by God's spirit. Although a merchant man be counted of good wealth, yet will he have store of fetches and policies still, and they shall be as nets laid for the simple sort and such as have no experience, which perceive them not. In like case is it with handicrafts men: for they have the skill too counterfeit their works in such wise, as men shall be deceived by them. Again, as touching the price, there is no trusting too them, all is one to them, so they may cell their wares, for they think that all is lawful for them. Likewise do labourers and husbandmen. Too be short, there is no state of men wherein there are not infinite faults, and extortions too be seen, so as every man would gain and make himself strongest. If ye look upon the rich, and upon such as live of their Rents, it is yet worse. For they flay off the skins of the inferior people, and of such as are unable too resist them. And yet before men (as I said,) all of them do justify themselves: howbeit, that is because they know not that God hath sounded here his trumpet, too summon them before him, ne consider what manner of perfection and pureness must be brought unto him. So much the more therefore doth it stand us on hand too try, not only all our outward deeds, but also all our our wicked affections, whereby we be tempted too enrich ourselves b●yond reason and 〈◊〉.  
And Saint Paul sayeth purposely, that he which hath stolen, should steal no more: too show that there aught too appear such a change in our life, when God hath once brought us home too himself by his Gospel, as we may no more resemble the wretched unbelievers which walk in darkness, but consider that our Lords inlyghtening of us, is with condition, that we should become new creatures. And herewithal we see the thing that I have touched already: namely that S. Paul speaketh not of the common thefts that are condemned and punished afore the world: for than should it follow, that all had been thieves which had been converted too christianity. But (as I said afore) he useth the word Steal, purposely too make us too abhor all craftiness, malice, suttlenesse, and catching of other men's goods the more. For if it had been said (but thus:) use no more craft too deceive men, nother take ye leave too pull the things to you, that are none of your own: he had not touched them so much too the quick, which flatter themselves, and seek too have some covert to cloak their vices withal. But when as he sayeth, Steal no more: it is to the end that we should think thus with ourselves: Alas, albeit that I would fain excuse myself, and too my seeming it were not done amiss of me, and men have bleared eyes: yet must I not rest upon that. For in the mean while my faults shall not fail too be registered before God, and I must be fain too yield an account of all things that have not been done according too uncorrupt equity and right, and I must be taken for a thief before God, notwithstanding that all the world have quit me.  
But now let us see how well this doctrine is put in ure. A man shall find that they which are converted too the Gospel, take most liberty too do evil. It should seem that a number have learned nothing else by the Gospel, but to buzie themselves about pretty slyghtes too entangle other men's goods. For there are too be seen, which used greater simplicity in the time that they were blind wretches, and knew nothing of God, and of the pure doctrine of salvation, for they had at lest wise some uprightness and plain dealing too the worldward. But they have so profited backward in God's school, as they be far wylyer than they were before, in making their own advantage, and in taking more liberty, and in bearing themselves on hand that all things are lawful for them. And therewithal they be so shameless in facing and bolstering out their doings, that they do but make a pot at it, and bear themselves on hand that they have great wrong done them, when they be blamed for the things that are apparently known too all men, and whereof even little children may be judges. So much the more than are we too be condemned, seeing that Paul telleth us here, that although we enriched ourselves by Craft and Extorsion, and made no conscience too rake other men's goods to us, before we had good teaching: yet at leastwyze we should be well advised too walk more uprightly with our neighbours, now that we be enlightened by God's word. Ye see then that the thing we have to bear in mind upon this text, is, that our Lord jesus Christ's doctrine aught to rule us in such singleness, as every of us may forbear his craftiness and subtleties.  
Furthermore forasmuch as a number excuse themselves, saying, How shall I do then? For I have no trade too live by, unless I may follow still mine own manner of dealing: Saint Paul sayeth, Let them labour. Let him that would make it excuse, that he hath not wherewith too find himself, except he may deceive and defraud: let him (sayeth Paul) give himself too labouring with his hands. As if he said, that men's dispensing with themselves under colour that they should then fast, and endure many miseries and penuries, is a trifling toy before God: All those allegations are nother here nor there before God, sayeth S. Paul. For if any be afraid that he shall want: let him not forbear too labour. Mark that for one point. And here let us learn too leave these self soothings, wherewithal a number of folks do bring themselves asleep, who when they have said, what shall I do? Do bear themselves on hand that God's mouth is stopped, and that he dares no more come nigh them: and they will needs be so privileged, that too their own seeming they be quite and clear, if they can allege for themselves, how then? Whereof shall I live? What shall I do, if I follow not my wonted trade? It seemeth too us that God is shut out of the gate, and that he hath no more authority too condemn us, when we have once alleged those things for ourselves. But that is but folly, sayeth S. Paul. We should rather scratch up the earth with our nails, than offend God by doing wrong too our neighbours. The thing then whereunto he sendeth us back, is, that when a man is grown rich, and hath lived a long time at his ease by filching and stealing: that is too say, by pretty fine slyghtes and conveyances, that are against equity and right: let him not be ashamed too abate his countenance, and too labour for the getting of his living. Albeit that he have erst done nothing but sit still, and gotten his living by devising mischief: yet let him not be ashamed too labour and to take pain for his sustenance. Too be short, Saint Paul showeth us here, that all unlawful gains must be left by such as call themselves Christians, and will be taken so too be. And this warning is as needful for us now adays, as ever it was for any. For besides that, we must abstain from all subtlety and deceit, when God once calleth us too be his children, and will have us too maintain a brotherhood among ourselves: many of us also must give over our trades of living. For what a number of means too live upon, are there in the popedom? But when we come before God, let us always remember this definitive sentence which I have set down: namely that we consider how the case concerneth our not answering before an earthly judge, but before him which seeth all things, and before whom there is no cloaking of any thing. Therefore let us think well upon it, seeing there are so many means excuzable in popery, wherewith as good as a fourth part of the world is maintained, and yet are all of them not only unavailable, but also abominable before God. For first of all there be Priests and monks, and all the rabble (of cloisterers.) Secondly there are there hangers on which live of them, and are as it were their waged men, which have some gain by them, and do scum of some part of their fat by one mean or other: under which Covert there lurketh a very long tail that is turned in and out like a Maze. Again, there are a great sort too be seen, which give themselves all wholly too things that are nothing worth. True it is that in this darkness of theirs men see not very well: insomuch that black (as ye would say) is turned into white. But yet howsoever the case stand, there is no placard for men in this behalf, but every man must have an eye too this, that like as hitherto I have filched & polled to get my living: and have exercyced some wicked practise or other, which God, condemneth by his word: seeing I had defiled myself in eating the bread which came not too me lawfully from the hand of God as it should do, according too my ask of my daily bread of him, but by filching here and there: I must now henceforth change my copy, and learn too labour in such wise, as I may truly say, that the things which I have, do come too me of God's blessing▪ That is the thing which we have too remember upon this lesson of Saint Paul's. And it behoveth us to put it so much the better in ure, considering that theeverye is more ry●e now adays in the world than ever it was, and yet notwithstanding a number of men do flatter themselves still in that behalf, because the belly will needs have the foredeele. When a man hath whereon too live (say they) and all things necessary besides: it is good reason that he should not exempt himself from God's word: but that we should starve for hunger, what order were in that? what rigour were it? Forasmuch then as we be so inclined too seek too be provided for, by hook or by crook, without regarding what is lawful or unlawful: let us think the better upon the things that S. Paul telleth us here.  
And he proceedeth yet one degree further in this change, which he enjoineth unto all the faithful: which is, that he telleth them they must not only abstain from defrauding of other men, and from polling them of their goods: but also endeavour too secure such as have need. Although then that it seem over rough unto us too abstain from all evil, and that in stead of living at our ease, as we have been wont to do, and of having many commodities,) we should be fain to scratch our living out of the earth with our nails (as they say) and too labour with great pain and travel, yea and too far very hardly: if although (say I) that this seem right hard: yet must we go further, that when we have wherewith to get our living without using of wicked practises, we must now and then spare somewhat of that which God giveth us through his blessing, too relieve the needy withal. Therefore let us not look whereunto we be inclined, but let us consider that of our own nature we be so froward and wedded too our own profit, that every of us will needs be always well stored, and that forasmuch as we have so little regard of them that are members of the body of our Lord jesus Christ aswell as ourselves, we must take pains to enforce ourselves to do them good: for that is a labour that will bring us too another. We must (say I) enforce all our affections, and thereupon employ ourselves earnestly and unfeignedly, that we may be able too protest that the bread which we eat, cometh too us from God's hand, and that we be sustained by his goodness, as if it were by a father that cantleth out every of his children their pittance. Then let us be at that point. And moreover, let us not think it enough too abstain from all craftiness, and from winding in of men by our fetches, and from catching of other men's goods: but let us labour too do good with the little which we have, and too secure such as have need.  
Howbeit Saint Paul addeth here yet one circumstance more, which deserveth to be well noted: and that is, that he will have us to labour in the thing that is good. And why addeth he that? Let us consider what a number of trades, Crafts, or occupations there are in the world, which serve for nothing but corruption, and to toll in pence, as they say. Truly men are not ware of it. And why? Because all men are contented, that such as have wherewith, should be prodigal, too the intent that their money may fly abroad. Again, such as (too their own seeming) cannot get their living otherwise, are inventing of new devices every day, too angle the money out of fools purses, and of such as are so given too lightness. Again, they that have wherewith, will needs set out themselves, and be brave too the worldward. And that is the cause why the occupatons and trades which serve but for pomp and superfluity, and for I wot not what niceness and allurements, and alonely too provoke folk too lewdness, will needs make men believe that there is nothing amiss in them. But Saint Paul hath therefore set down a distinction here. For it is not enough when a man can say, O, I take pain, I have mine occupation, or I have such a trade: that is not enough: but he must see whether the same be good and profitable for the common wealth, and whether his neighbours may far the better by it. For aught not this too be the end whereto all trades, occupations, and states do tend, and whereunto they aught too refer themselves: namely, that every man look too employ himself in some thing whereby he may do good? And for the same cause are we likened too the members of a body. Now then, 
1. Cor. 12. b. 12.  as who should say, that the hand should employ itself too the delighting of some other member, which notwithstanding should receive harm by it. By that means all the body should go too destruction. So then, in as much as we must always have before our eyes, that in what calling soever we live, God must go before us, as if he called us too him, and we follow the way that he showeth us by his word: surely he will never allow of any trade or occupation, which is not beehooffull and serviceable too the whole common wealth, and redounding also too the profit of all men. Therefore if a man use a trade or occupation which is too no purpose but to breed offences, or too be sot men in their delicate delights, and too mar them utterly, or else too set out pomp excessively, as though men purposed even in despite of nature, too make havoc of the good things that God hath given us: it is certain that all those things are without the compass of godly vocations or callings, and that God doth utterly disallow them. Thou mayst well say, I have traveled in this or that: yea but thou hast served the devil. For like as the devil hath his Martyrs, so hath he also his servants. We see how such as are given too superstition, do martyr themselves without end or ceasing, & are (as ye would say) stark mad upon them, and as good as out of their wits. And oftentimes the scripture also useth the same comparisons, too show how the devil casteth men quite out of their bounds, when he once possesseth them. Ye see then that many men torment themselves without reason: yea, but yet are they the devils martyrs. Likewise there are a great number that shall have taken much pain in some trade or occupation, too get their living: & yet if a man look too what purpose it serveth, he shall find it to be nothing but infection & filthiness, & that it serveth but to nourish pride and superfluity. To be short, it is an open provoking of God, and a wasting and misspending of the things that God hath given, with commandment to use them soberly & stayedly. No marvel therefore though S. Paul have set down this distinction. And therefore let every man look diligently to himself, and when fathers are minded too set their children too any trade or occupation, let them not look (as the common custom is) which may be most gainful: but let them match these two things together, namely, when they have considered by what trade their son may best get his living, and provide for himself and his household, when he cometh too be married: (therewith let him also look) that he serve his neighbours turns, and that the use of his craft or mystery may redound too the common profit of all men. The thing then which fathers must have respect unto in setting their children too trades and occupations, is not too be forepossessed with regard how they may most gain, but how they may always be held in order, that they serve not one way nor other. For when our lusts do● so carry us away, that we can no sooner spy a little gain, but we be by and by snatching at it: it is all one as if we shook hands with Satan, yea and these things become as hayted hooks that he casteth for us.  
And like as a hungry fish will soon be taken, and the food that she reached at, costeth her full dear: so fareth it with these enticements of Satan. When men have no further forecast, but thus, ho, such a man gained well by such a trade, and great profit may be made of it: he steppeth too it at all adventure, and never makes bones at it, too scan or consider whether it be right or wrong: but (as I said afore) is choked or ever he come too that consideration. So much the more therefore doth it stand us on hand too mark well what Saint Paul sayeth here: namely, that when men be desirous too get their living, they must bethink themselves advisedly, and not bear with themselves in doing of things, because they be customably done of others, and no fault found with them among men: but consider that they have too do with God, and that it is he before whom we must make our account.  
Again, let us have good eye too the thing that is told us here, that is too say, too the succouring of the needy. For Saint Paul intended too warn us in one word, that our Lord in setting poor folks before us, intendeth too try what we be, namely, whether there be kindness in us, or whether we be cruel like wild beasts, And it is a thing also that aught too move us too compassion. And for the same cause, when the Scripture speaketh of doing alms, besides that it useth the word mercy, it sayeth also, that our bowels aught to be moved when we see our brethren in need. Ye see then that the sight of our neighbours necessities, aught too provoke us too liberality, and too relieve them. Let us not tarry till they cry out for hunger, nor till we be enforced, nor till shame compel us: but let every of us think, hath this man need? Hath God se● him before me? Hath he made me too know it? It is enough. For it is even as much as if he summoned me, and sent me his receivers or Rent-gatherers, too take up his revenues. Like as they that have Revenues and Rents, sand their men to demand them, and gather them up: so our Lord requireth of us, that we should pay him his tributes, that is too say, the homage money that we own him, in acknowledgement that the things which we possess, come from him, and even of his mere free gift. He sendeth us nother Shreefes nor Sergeants, but the poor, and that aught too suffice us, for they be his true receivers: and that is, too the end we should not be loath to give them. The cause why their necessity is set before our eyes, is too the end we should be touched with pity and compassion, and thereupon be inclined too do good. So then, let us mark that the sum of the things here spoken, is, first that we should forsake all manner of trades too live by, which are not agreeing too God's word: assuring ourselves that we shall always be taken for thieves before him, if we use any wicked trades, and that although we have good assurance that our calling is good and lawful: yet must we use it in such wise, as there be not any ravening, craft, or deceit in it. Mark that for one point. Again, let us understand, that there is no excuse for us before God, insomuch that although we allege famine, poverty, or necessity: all that will not serve too acquit us, but that we must set our hand too labour, that we may earn our living lawfully, and forbear too profit ourselves by other men's loss. Finally, besides as it were the binding up of our hands from doing any man wrong, and from using any pretty shifts & slyghtes too get other men's goods: let us have a regard too do good. Yea and let us have a special care too secure such as want: howbeit so as it be with the things that God hath given us of our own. For those are the offerings and sacrifices which we must make unto him, in acknowledgement of his benefits. And we know that almsdeeds are called Sacrifices. Therefore when we do them, we must protest with an unfeigned and true meaning heart, that we come too do homage too God for the things that we hold of him. And if there be any theft in our hands, it is certain that our sacrifyzes shall be unclean, & our almsdeeds shall be turned into loathsomeness. Then let every man beware that he do not pill and poll with the one hand, too give of it anon after with the other: but let every of us have both our hands clean. Nother let us have a double heart, but labour with all uprightness to earn our living in such wise, that if God sand us any profit by it, we may take it as his free gift. And in good sooth, Moses also forbiddeth us too father any piece of our gain upon our own running, 
Deut. 8. d. 17.  or upon the labour of our hands: for God will have us to be beholden to him for all. Therefore when we do any alms, let it be with this protestation, not only with mouth, but also in heart and deed, namely, that according as our Lord hath showed himself liberal unto us, and bestowed upon us, and given us over and above wherewith too serve our own need, we be willing too do him homage with it: and let us show in deed, that we intent not too keep too ourselves the things that he hath given us, but do put them too the use whereunto he hath ordained them, that is too say, too the relieving of those that have need of them.  
Now let us fall down before the Majesty of our good God, with acknowledgement of our faults, praying him too make us feel them better, so as we may be sorry for them, and ask him forgiveness of them, and profit more and more in his fear, that being withdrawn from our fleshly affections, we may continued in his fear and love, too the intent too profit more and more in the keeping of his holy commandments. And so let us all say, Almighty God heavenly father. etc.   

The xxxii Sermon, which is the twelfth upon the fourth Chapter.  
29. Let no filthy speech proceed out of your mouths, but only such as is good too edify, as need shall require, that it may give grace too the hearers.  
30. And grieve not the holy spirit of God, whereby you be sealed for the day of redemption.  
SAint Paul correcteth a vice here which is very dangerous, and yet notwithstanding so common as can be among men, because they see not at the first what harm it bringeth, and therefore do take leave the easilier too do it. For it will be said, that too hold pleasant talk, and in the mean while too think no man no harm, is a thing that may be abidden: as who should say, it were possible too poison our neighbours mind, and yet for all that, it should be no harm. And hardly may men be persuaded that it is so, notwithstanding that the holy Ghost have said it. I say that when there is any light or lewd talk, or tending too give liberty unto evil: it is all one as if talk were ministered too poison men's souls. Now than it behoveth us so much the more too mark what is told us here: for Saint Paul termeth it filthy and lewd talk, which cannot but infect. Men will deny it (as I said afore:) but experience showeth sufficiently, 
1. Cor. 1●. d. 33.  how it is not without cause said in another place, that evil words corrupt good manners. Though we were never so modest, chaste, clean minded, and given too good: yet if we admit wanton talk, it pierceth even too the bottom of the heart, and we be attainted with it before we perceive it, insomuch as it marreth us utterly. And in very deed if a woman give ear too the messages that are brought her, tending too seduce her: a man may well say she is a harlot already, and the thing itself is manifest enough. Then is it certain that all unchaste and lewd speeches, are bawdy tricks: and although the parties that are so given too casting forth of such lewd talk, do it not always of that mind: yet of what intent so ever they do it, Satan is the author of it. And (as I said afore) if such unchaste and loose talk have full scope, needs must we be poisoned out of hand, and the mischief have his course. And therefore not without cause doth Saint Paul forewarn us, that no Unclean speech, or (as I said afore) not filthy speech proceed out of our mouth. And on the contrary part he setteth down, that we have sufficient matter too talk of one with another: that is too wit, too edify, that men may far somewhat the better by our communication. Accordingly as even the heathen men can say, that it doth one good too be in such a man's company. And why? For he shall ever hear some good sentence, and he never goes from him without carrying away of some good. And it is nature that month them to say so. Therefore let us learn too abhor and shun such plaginesse, when a man shall have his tongue so loose too speak words that smell of the pump (as men say), and one shall hold the one side, and another the other, and that in stead of receiving good, a man shall feel himself too be stung by Satan. And in deed, of a very truth when such words enter into our hearts ere we be ware of them, they be stings that Satan giveth us in secret & unespied. Seeing then that they be so, can it be said, that such a man is worthy too be heard? Should we not hate him rather as a deadly plague?  
Ye see then that the thing which we have to mark in the first place, is that our Lord hath given us tongues too make one another privy of our minds, and that is too the intent we should make them serve too the benefit of our neighbours, and thereabouts aught we to employ them wholly. And the tongue which is the mean too utter our hearts and minds one to another, aught too guide all the residue, as having the superiority over them. 
Psal. 16. c. 9 & 57 b. 9  On the other side, not without cause is it termed by the name of glory, too show whereabouts we aught too employ it, and too what use, namely too the honouring of God. Therefore if we looked well upon the order of nature, it aught to be sufficiently printed in our hearts, that our words should be necessary, and too the furtherance of our neighbours welfare and profit. The first point therefore which we have too bear in mind, is that our Lord will have all the parts of us too serve too doing good, and specially our tongue, so as the drift of all our talk be too edify. As for example, one hath need of Counsel, another of warning; another of rebuking, and another too be put in mind of some thing, or else to be taught, because he is utterly ignorant: and again, it extendeth too all things in this present life. True it is that the principal thing which we have too look unto, is too teach the ignorant, and too show them the way of salvation. besides that, if any man misbehave himself, so as he be negligent and slothful, he must be spurred forward by good exhortations: and if he be unruly, he must be shamed, (as much as lieth in us,) that it may bring him back tooo the servis of God. Again, a man must comfort such as are in heaviness, and give counsel too such as are in distress, too the intent they fall not into despair. Too be short, we must endeavour too hold back the poor souls that should else go too destruction. And of all others that is the principal benefit. But yet if we see a poor man that is like too be deceived, we must give him some warning of it. And when we be once come too that point, it is certain that we shall give ourselves continually to the benefit and behoof of our neighbours, yea even infinite ways, as well in respect of the body as of the soul.  
And let us see now whether we have not sufficient ground and matter too work these things upon. We cannot go one step, but we see how one hath need too be spurred, another too be rebuked, the third too be comforted, and another too be taught. If we hold our tongues at all this, and care nother for the bodies nor for the souls of them that are linked to us, and with whom we aught too be united as the fingers of a hand: is it not an open dispyzing of God, when we imbace the natural use of our tongue in such wise? And therefore let us keep us from marring of the thing that we aught too set so much store by, namely the mean which we have too glorify God, by making confession of our faith, and by calling upon him, and also by serving our neighbours turns after so many sorts, as I have showed already. And so the first point which we have too mark in this strain, is the lawful use whereunto God hath ordained our tongues, and how they aught too be applied wholly thereunto.  
Now if we aught too procure the furtherance of our neighbours' salvation, and also their temporal benefit and welfare: what a thing is it if we seduce them by our disorder, and utterly quench and put away all fear of God in them? When we serve Satan by our loose talk, when we labour too deface all honesty, when we move men too a beastly life: is not such defile of our tongues an utter perverting of the order of nature? Then let us learn so too occupy ourselves in good and necessary talk, as we eschew the defile of ourselves with wicked communication, which are as bawds tricks of Satan, too corrupt such as were well disposed too serve God. And so we see that look how many loose speeches pass in the world, so many spiritual poisonings are there (as I said afore) too corrupt good manners. And although we cannot be made to believe it: yet is it certain that it is proved sufficiently enough, even by experience. Howbeit let us not be as fools that will not learn but by great harm: but rather let us yield too that which is told us by the holy Ghost.  
And hereupon we may gather, that it is not too be thought strange, though the world be now adays given too all lewdness. For it seemeth too be no evil at all too use jesting and scoffing talk, insomuch that men would make a virtue of it, and find no bones at all in it. Likewise we see a great number of jesters and scoffers, whose drift is too put away all shame, that men might let themselves at raundon, and become utterly shameless. We see this too much in use, and therefore no marvel though we gather the fruits of that wicked and cursed licentiousness, which is too much suffered. And hereby we see also, what is too be thought of all wanton (and bawdy songs, and of lovemaking. If a young maid use (as it is used too commonly) too sing foolish songs of love: she will be made a whore, even before she know what whoredom is. And so is she (emboldened and) inhardned too all unshamefastness, and the devil getteth possession of her before she know what chastity meaneth, and how horrible a thing it is to put forth herself too such lewdness, and too break her faith and troth which she shall have plighted, when she comes too marriage. Before a maid can be able too discern all this: she shallbe utterly marred aforehand, if she acquaint herself with lewd songs. And it is wonder that this mischief can not be redressed. Whereby it appeareth, that Satan laboureth in that behalf, and straineth himself too the vttermust, knowing that he hath us at a great advantage, if he may so sow his cursed cockle, too corrupt our good manners. For surely if the devil wrought not in it, we might more easily deal too dispatch and rid away all those ribawdries and filthiness out of remembrance, which are as deadly plagues, as I have said afore. But it is impossible. For though there were sorer punishment for it than there is: yet both wives and maids had liefer go too prison, and too be taken for harlots, than too correct that vice, which is the corrupter of the whole world, and too bridle their cursed tongues, which serve for nothing but too infect all things with that filthiness. Yet notwithstanding, we shall have the less excuse after such warning, and as for them that stop their ears, and will needs harden their hearts against the holy Ghost: they shallbe driven too yield an account, not only for offending God so many ways, but also for poisoning of folks souls after a sort, which is a thing much more heinous and horrible, than if they had murdered their bodies. They that do but poison beasts, shallbe driven out of the world, and they deserve it well. And what shallbe done to them which not only slay the body with their poisons, but also make assault upon the soul, and cease not too corrupt all goodness and all fear of God, yea and all honesty (as I said afore) by their lewd talk.  
Ye see then that the thing which we have too remember in this strain, is that in as much as God hath appointed our tongues too such use as we have heard, that is too wit, too the service of our neighbours, and too the benefiting of them both in body and soul: we must employ them diligently thereunto. And therefore let us above all things keep us from infecting of those that were inclined too serve God, and from thrusting them out of the way by casting forth such speeches before them as may cool their goodness, & provoke 〈◊〉 too evil, yea and make them more licentious and negligent. For evil speech corrupteth good manners many ways. There are some naughtypacks too be seen, that are 〈◊〉 ●corners of God. And if they be warned too have any remorse of their doings: ●ush say they, God passeth much for this. Again, othersome come not too such extremity, but yet will they lessen their faults, so as they shallbe but venial sins with them. Othersome do cloak all things: and all others generally will say, Tush, we must not be so careful, God will not have us too live so sadly, for what a thing were that? It should not be lawful for us too laugh within a while. And their speaking after that manner, is too bury all fear of God by little and little. Ye see then that many sorts of such folk, yea many more than needeth, do show themselves too much: and they be as many records, that lewd words are poisons too murder men's souls withal. And therefore let us stand upon our guard in that behalf. And first of all (as I said) let every man beware that he speak chastely, and use none other than honest speech. And therewithal let us shun all them as devils, which jest out the matter after that fashion, notwithstanding that for their mirth's sake they be welcome too us, and sometimes also far well of free cost, (O, say we,) He is a good fellow, he will make all the company merry. Now whereas men are desirous too have such folk, too tickle their ears by casting forth their jests and dalliances, and such other like things: let us learn too shut them out of our doors. For we would not willingly hold up our throat too a dagger, when we saw it drawn: nother would go seek one too murder our bodies. And why then do we long sore too have our souls murdered, which is much worse? Wherefore let us eschew such folks as can do nothing but quench and put out the fear of God in us, and make us shameless and hard hearted▪ and bereave us of all honesty, and shamefastness, for fear lest God pay us the wages that we deserve, for having acquaintance and familiarity with such people: and therefore let us do our endeavour that such plagues may not reign among us. Be not deceived, (sayeth Saint Paul) speaking of such scoffers, 
1. Cor. 15. d. 33.  which serve but too provoke our lusts, too bereave us of all remorse of conscience, too abate the fear of God in us, and too abuse us in such wise, as sin may delight us. Beware (sayeth he) that none of you be deceived by lying words, because it hath been a common thing in all ages. And therefore let us put Saint Paul's counsel in ure, and not only let every of us keep good watch that he be not surprised: but also let us have a care too keep other folks from being corrupted after that fashion. That is the thing which we have too remember here.  
And we see what he sayeth, namely that we be weak enough, yea and too weak: yea and so saped in evil, as is horrible too see: and therefore when we covet too record still some new lesson (of lewdness,) and are quickened and spurred up by others, is it not as if a drunkard having well stuffed and filled himself already, even till he be ready too burst, should seek still too provoke his appetite, that he might drink and lad in wine new again? So then, is not every man sufficiently given too evil of himself, though there were no lewd songs nor unthrifty talk at all? But when the devil findeth any gap open, and can draw us further too naughtiness by his flatteries, so as he can harden us in it: I pray you do we not give him the upper hand of us, so as we be wholly at his pleasure, that he may drive us and draw us whither he listeth?  
Now hereupon S. Paul addeth▪ that we must not grieve the spirit of God, wherewith we be marked and sealed against the day of our Redemption. Hear is yet one declaration more, which aught too touch us near. True it is, that the things which have been spoken, aught well of good desert too be thoroughly minded. For what a thing is it for us too pervert the order of nature, by applying our tongues too the clean contrary, which God hath appointed to his honour, and too the benefit of our neighbours? And again, too be guilty of infecting all men with our filthiness, of perverting those that were given too the serving of God, and of provoking those persons unto beastly unshamefastness, that had some shame and honesty in them? Should not this move us sufficiently, if we were not too too blockish? But S. Paul telleth us of a thing that aught too scare us yet much more. Grieve not God's Spirit (sayeth he.) And why? For we be marked with it (sayeth he) and it dwelleth in us, and sealeth the hope of our salvation in our hearts, and it is also the seed of life, which we have too warrant us our everlasting salvation. Now it is certain that when we take such liberty both too do evil and too speak evil: it is a fighting against God's spirit as much as in us lieth, and a choking of the light which he hath kindled in us, & a taking of the bridle in our teeth too do all naughtiness. And that cannot be done but too his grief. This is the thing which S. Paul intended too say here.  
Howbeit let us mark first of all, that he speaketh here after the common manner of the holy scripture. For we know there are no passions in God. It is the property of men too be sorry and grieved: God is unchangeable. Notwithstanding, because we conceive not the highness which is in him, and that his majesty is so infinite as we cannot come near it: therefore useth he that similitude, even for our rudeness sake. Therefore when as it is said, that God is provokod too wrath, it is not for that there is any moodiness in him: but too make us hate the evil, because we fight agenist God in transgressing his law, and that is all one as if we would provoke him too anger through our spitefulness. The scripture than meaneth not too make God subject too any change, when it saith, that he is angry or sorry: but it leadeth us too our own doings, too the intent that our vices should displease us so much the more, and that we should even abhor them. And here Saint Paul speaketh not only of God's anger, but also saith, that the holy Ghost is sorry or grieved. And why? We be not Gods children (as he speaketh of it in the Epistle too the Romans,) 
Rom. 8. b. ●.  except his holy Ghost devil in us. For are we worthy by nature, too be mustered in such array as too be fellows with the Angels? we (I say) which are but rottenness, and moreover cursed in Adam, and children of wrath? Howbeit, God by his holy spirit calleth us too this inestimable honour and dignity of being his children, so as we may call upon him as our father, and have familiar resort unto him. 
Rom. 8. c. 15. & Gala. 4. a. 5.  That therefore is done by the holy Ghost: and for the same cause is he called the spirit of adoption: For the inheritance of heaven belongeth not too us, but in respect that we be God's children. We be not so of ourselves and by nature, as I told you: and therefore it followeth that it cometh of God's free-bestowed goodness. Now he sealeth up all this in our hearts by his holy Ghost: and that is the cause why it is said, that we have a mortal body. The thing that is meant hereby, is not only our feet, hands, skin, bone, and flesh: but that there is a lump of corruption in us by reason of the dwelling of sin in us, which bringeth nothing but death. For have we lived any time? we go away into dust and cindre, and there is not that man which seeth not himself already beeseeged with a hundred deaths, considering the diseases and infirmities whereunto we be subject. Again, age makes us to stoop, so as we perceive a long while aforehand how we be summoned too come too our grave. Seeing then that we perceive such a number of deaths all at once together in our bodies, and a much great dungeon in our souls: how should we hope that God would take us up into his kingdom? But Saint Paul saith, that the spirit is life. If there be but one grain or one spark of the spirit of our Lord jesus Christ in us: let us assure ourselves that we shallbe partakers of his glory: for it is said, that he is raised again from the dead, and hath gotten the upper hand of it by his holy spirit. After that manner are we quickened with him, waiting till we be delivered from all the corruptible nature that compasseth us about. And now S. Paul sayeth, that we be sealed by the holy Ghost, 
2. Cor. 1. d. 22.  as is said of it, in the first chapter heretofore, and in other places beside, as in the second to the Corinthians. And this similitude is very fit. For although God's promises aught to be of sufficient authority, & to have full credit with us of themselves: yet notwithstanding, such is our misbeeleef, that we cannot give credit to them, nor rest upon them, till they be confirmed, and warranted unto us, so as we may say, behold, it is even God himself that speaketh. But what for that? On the one side we be forepossessed with distrust: & on the other side we be always doubtful and misgiving, and cannot rest upon the things that are told us in God's name. By reason whereof his promises are always unavailable, until he print them in our hearts, which thing he doth by his holy Ghost. For as a piece of evidence is made authentical by setting too of the seal: so God warranteth his promises of our salvation in our hearts, by signing and sealing of them there with his holy spirit. That then is the cause why it is so often said, that God's spirit sealeth up the inheritance of our salvation in our hearts. And for the same cause also is he named the earnest penny, in another place. 
2. Cor. 1. d. 22.  For when a bargain is made, although there be no present payment seen, yet if an earnest penny be given, the bargain is concluded, and the chapman cannot say afterward, tush, I repent me of my bargain, and I will●forsake it: nother can the other say, I find myself deceived and overseen, and therefore I will rather keep my wares still: but each of them is bound, the one too make the money, and the other too deliver his wares. Even so is it said, that God's spirit is the earnest penny of the life of our souls. And why? For (as I said) God bindeth himself unto us in respect of our infirmity, whereunto we be too much inclined. In deed it is not for that he oweth us any thing: but we have so much the more cause too magnify his goodness, in that he is so free hearted as to bind himself willingly unto us, whereas he oweth us not any thing, and vou●safeth too assure us of it, because he seeth us so feeble and weak. Like as when he sweareth: it is not for that he on his own part needeth too add any thing too his single word: for he himself is the truth, and the thing that cometh of him must not be doubted of. It might seem therefore that the oath which he maketh is superfluous, and that he doth but abuse his own name. (Not:) but he doth it because he seeth us weak, and that we have need too be held up many ways, and specially because he seeth us given too misbelief, and therefore that he must be fain too remedy it. So then, whensoever God sweareth, therein he stoopeth unto us for pity of our wretchedness: and the sealing and ratifying of his promises in us by his holy spirit, is even because it is impossible that we of ourselves should believe him, and we could not be sure of the things that he promiseth us, to call upon him, and too overcome all the temptations of the world, unless he used that mean. And therefore we have so much the more need too bear this text in mind, where S. Paul saith, that the holy Ghost sealeth in our hearts.  
And hereupon we may gather a good lesson to humble us withal: namely, that we shall never yield God the chief honour that he requireth at our hands, except he himself draw us too it, and give us grace too discharge it withal. The thing that he requireth above all other, is, that his word have all authority over us, and that we yield it such reverence, as he may no sooner speak, but we shall by and by answer, Amen: that is too say, as there may be a right (or full) accord betwixt them. That is the obedience of faith, which is the chief sacrifice that God requireth. But contrariwise, on our part there is nothing but replying against God's word, we be full of lusts: and although we seem not too make utter resistance against him, and too play the mad bedlams as many do: yet are we given to a number of wicked imaginations, as we see, insomuch that some are as it were frantic, specially when a man speaks too them of God, for than will they have their mouth open too spew out their blasphemies, and too enter into disputation and debate, showing themselves utterly unwilling too receive any good doctrine. And othersome fall not into such fury and outrage, but yet they let slip whatsoever is said to them, & look what comes in at the one ear, goes out again at the other. Howsoever the case stand, nother the one nor the other do give glory unto God in receiving his word with such humility as they aught too do. Therefore let us acknowledge our own naughtiness, and be sorry for it, seeing we provoke God's displeasure, in not yielding him the honour of thinking him too be soothfast and true. In deed we will not say in open speech, that his word is vain, we will not accuze him of leasing and deceit: but yet doth he protest that we do him as much wrong as that comes too, if we credit not his sayings? How long will this people slander me (sayeth he,) and rob me of mine honour? 
Num. 14. b. 11.  It is a complaint which he maketh there by Moses, and in many other places of the scripture. And surely if Saint john's saying be true, 
john. 3. d. 33.  namely, that when we believe God, we set to our seals that he is true, that is too say, we uphold him to be faithful: then contrariwise, if we have not that sure groundwork in our faith, & that God's word win not so much at our hands as too make us too betake ourselves wholly unto it without any gainsaying: it is all one as if we counted God a liar, insomuch that although we would hate and abhor too utter any such blasphemy, yet doth he complain that we have done him the like reproach, and not without cause. And therefore we see what frowardness there is in our nature, until God remedy it.  
Furthermore whereas he sayeth, that the holy Ghost sealeth his promises after that fashion in our hearts: let us understand that that is because he hath vouchsafed too choose us. We have seen already heretofore how he calleth us too him, and inlyghteneth us with the truth of his Gospel, according too his choosing of us before we were borne, yea and before the making of the world. Therefore let us understand that God's spirit is a special gift, which is not bestowed upon all men indifferently, but is reserved as a treasure for his children whom he hath chosen. And for that cause we aught too bear well in mind the foretouched title, that he is the spirit of adoption. Also the unbelief which is throughout the whole world, 
Rom. 8. c. 15.  giveth an evident proof of our God's goodness, in that it hath pleazed him too engrave his word in our hearts. For it is certain that in all such as fight against God, or which be as brute beasts, and so careless that his word doth no whit move them: we see what we be of nature, and what we should be still, if our Lord for his mercy's sake had not touched us with his holy spirit. And so ye see what we have too bear in mind. Wherefore whensoever the doctrine of our salvation is talked of, let us beware that we presume not any thing upon our own wit and policy: but let us be small and lowly, that our Lord may enlighten us by his his holy spirit. And when we perceive that we have received such grace already: let us not bury it, but let us give the praise of it too him that deserveth it. And on the contrary part, sith we feel many perplexities, doubts, and unquietness, and that sometimes we be tossed like a ship that is ready too topple over, and too be sunk in the bottom of the the sea: sith we perceive ourselves too be so troubled: let us consider our own frailty, that although we have been trained up in God's word, yet will there be no steadfastness in our hearts, except God work it there: and thereupon let us run too the remedy, and pray God too keep the seed that he hath sown in us from choking, and the assuredness of our heritage from ever wearing out: that although Satan strain himself too the uttermost, too destroy that which God hath put into us, yet it may be strengthened in us from day to day, as is needful for us. And so ye see what we have to bear in mind in this that Saint Paul sayeth, that we be sealed and marked by God's spirit.  
And now he warneth us, that it is too heinous a crime too grieve him, yea & to intolerable a treachery. I have told you already, that this similitude intendeth not to impute any excessive passion to God's spirit: but too put us too shame, and too make the hear too stand up upon our heads. Behold (sayeth Saint Paul), Gods spirit hath chosen his dwelling place in us, 
1. Cor. 3. d. 17. & 6. d. 19 & 2. Cor. 6. d. 16.  (according as it is said in another place, that not only our souls, but also our bodies are the temples of the holy Ghost) and he is glad too be in us, and too abide there, and too make it his continual home: now than if we fall too spiting of him, as though we minded too chase him and banish him from us, is it not too devilish a dealing? And yet notwithstanding, when we seek allurements of unthriftiness, when we take leave too corrupt ourselves by lewd and lose talk, and when we labour too have other naughty means too turn us away from the fear of God, and too bring our consciences asleep: it is all one as if we endeavoured of set purpose too chase away and too banish God's spirit from us, and too say, we will have no more acquaintance with him. Must we not needs be most miserable and cursed creatures, when we overshoot ourselves so far? That then is the thing that S. Paul had an eye unto.  
Therefore whensoever we be tempted unto evil, and the devil laboureth to make us take pleasure in it, that all remorse of conscience may be put away: let us call too mind the things that are spoken here, and say: How now? Thou rejoicest: And wherein? In the serving of Satan: and on the other side thou lettest him go that is thy life, the earnestpenny of thy salvation, and the foundation of the felicity which hath been purchased so dearly for thee by our Lord jesus Christ. Let us think advisedly upon this. And moreover it is certain, that every faithful man aught too feel the thing that is declared here. For if our Lord have touched us, and given us the sealing that is spoken of here: it will be a grief unto us when we be tempted unto ●uill. And so the thing that holdeth us in awe, is the spirit which watcheth and wardeth too withstand the enemy. And if we go above too kill this benefit, that is too say, this inwoorking that God giveth us, it is all one as if we grieved the holy Ghost. This then is a most certain experience, and such a one as showeth us that the thing which the holy Ghost hath put into us, is utterly against all evil, and that there must needs be a battle and strife betwixt them, insomnch that none of God's children can sin, but he shall by and by be stirred up too fear, and too say in himself, Alas, where shall I become? In what plight have I brought myself? what shall I do? 
●. Cor. 7. c. 10. 11.  And that is the sorrow that Saint Paul speaketh of, which we must not shun. But if we nevertheless go on still in evil: it is all one as if we took pleasure in driving and chasing away of God's spirit. The Prophet Esay sayeth, we provoke God's spirit too bitterness, 
Esay. 63 c. 10.  when we refuse the good doctrine that he setteth afore us. But S. Paul passeth yet further here. For in deed it is a kind of provoking God too wrath, when we yield not too his doctrine, which is a sure record of the care which he hath of our salvation, and of the love that he beareth us. But we must come too the considering of every of us by himself. God hath vouchsafed to engrave the belief of his Gospel in my heart, too the intent I should be sure of my salvation. And how doth he that: By vouchsafing to choose me for his house, and too devil in me by his holy spirit. Now than if I blot out this grace: it is as much as if I meant to estrange myself from God wilifully, And therefore let us beware of such extemitie, and let us hold ourselves in awe.  
And therewithal let us mark also how Saint Paul addeth for the last word, that Gods sealing and marking of us after that manner by his holy Ghost, is against the day of our redemption. Hereby he showeth us, that if we will well overcome Satan's allurements, and the lusts of our flesh, and all the temptations of the world: we must always mind the heavenly life that is promised us, and whereunto we aught too travel. Now then, God's spirit (saith S. Paul) is not given us too be withdrawn from us again when we have once felt his grace and power: but too the intent that the seal and print of him should abide with us even unto the day of our redemption: that is too say, till we be delivered from this transitory life, and from all the miseries wherewith we be besieged. Now therefore seeing that God hath given us his holy spirit, too guide and govern us both in life and death, and with intent that we should never be deprived and destitute of him: Let us look well too it, that he may always keep the possession that he hath taken in us, and we also enjoy that inestimable benefit of his continuing with us for ever, that he may guide us, and hold us always up by strong hand, during all the course of our life. The cause then why Saint Paul doth purposely call us back too the last day, is too make us live soberly, knowing that like as we have need too be guided throughout by the power of God's spirit, so if we be deprived of it, and estranged from him, and left destitute of his grace: it is too be feared, that we shall fall into a reprobate mind.  
As touching the day of our redemption, S. Paul by that word understood the happiness which we hope for, and which is hidden from us as yet. It is true that we were redeemed in the person of our Lord jesus Christ: but we enjoy not that benefit as yet. We may well say, jesus Christ is our Redeemer, that is to say, he hath delivered us, and set us free from the bondage and subjection of death & sin wherein we were, by paying our ransom, and by making our atonement. You see then, 
john. 19 c. 30.  that we be redeemed as in respect of the son of God: for he hath performed all that was requisite for our deliverance and salvation, as he himself avoweth with his own mouth. But when we come too ourselves, we find not this redemption there. And for that cause, as well in this place, as in the eight too the Romans, Saint Paul saith, that the last day, wherein jesus Christ will appear, is the day of our salvation and deliverance. And why? We see what a number of miseries beset us round about: yea we carry them with us, and they be enclosed in our bodies and in our souls. It behoveth us therefore too seek a better state, than that which we see here. 
Rome▪ 8. c. 24.  And for the same cause is it said, that our salvation lieth in hope, and that we hope not for the thing that we see: but that God intendeth too feed our hope. And whereas he showeth not the things too our eyes which he promiseth, and which it behoveth us too wait for at his hand: it is too the end that although we be forlorn wretches in this world, yet we should not cease too rejoice in him, knowing that we shall not be disappointed in waiting for the heritage which he hath purchased for us. And so ye see what is meant by the word Redemption which is set down here. Wherefore let us learn too be so armed and fenced with God's spirit, too fight against all Satan's temptations, as he may never find us unprovided, nor out of order. And that that may be done, let us pray God so too engrave his truth in us by the same spirit, as we may get victory by it, and overcome all that is against our salvation, and that we continuing in our vocation that God calleth us too, may take courage and be patient until our Lord jesus Christ (who is our life) do appear, that our life and our full happiness may also be manifested in him at his coming.  
And now let us fall down before the majesty of our good God, with acknowledgement of our faults, praying him too take us too mercy, and not too impute the great number of our sins unto us, whereby we be blame worthy before him, but rather too bear with our infirmities, and too cleanse us of them from day too day, that we may grow and increase in all his gracious gifts, and put far from us all evil that may seduce us and thrust us out of the way, and that by that mean we may draw nearer and nearer unto him, until we be fully knit unto him at the coming of our Lord jesus Christ. That it may please him too grant this grace, not only to us, but also too all people and Nations of the earth. etc.   

The xxxiii Sermon, which is the thirteenth upon the fourth Chapter, and the first upon the fifth Chapter.  
31. Let all bitterness, and hastiness, and wrath, and roaring, and injury be put from you, with all spitefulness.  
32. And be ye gentle one too another, and kind hearted, forgiving one another, even as God though Christ forgave you.  The fifth Chapter. 
1. Be ye therefore followers of God, as dear children.  
2. And walk in love, even as Christ loved us, and gave himself for us an offering and sacrifice unto God, for a sent of good savour.  
We know that all God's children not only should be peaceable themselves, but also procure peace too the uttermost of their power: and make atonement whereas was disagreement and strife, forasmuch as it is the mark that our Lord jesus Christ hath given us. Now if we aught too reconcile those between whom there was any secret grudge: much more aught we too abstain from all moving of dedate. For what authority or means shall we have too bring them together which are grieved one at another, and too set them at brotherly atonement, or too assuage their choler, when they be moved with some over vehement passion: if we ourselves be full of strife and trouble, and given to crying, roaring and storming? So then, not without cause doth Saint Paul declare, that all bitterness, with testiness, and anger, and cursed speaking, aught too be put away from the faithful, even with all Spytfulnesse. For he setteth down spitefulness here, as the root that yieldeth the fruits which he speaketh of. And by that word he meaneth such a Churlishness as maketh every man too be given too himself, and too draw alone without regard of others. For it cannot be but that the man which loveth himself over much, must needs disdain his neighbours, and so shake them of, as no gentleness can be gotten at his hand. Then if we intent too avoid strife and quarreling, we must begin at this point of putting away churlishness, and considering that God hath linked us together, endeavour every man too maintain peace and friendship, & regard those whom God hath so inhonored as too make them his children, or in leastwyze created after his own image. That is for the first point.  
Now out of this spitefulness springeth Bitterness, which is, when we be wayward and easy too be moved, and there reigneth such a scornfulness in us, as we think all the world to be our underlings, and that other folks are nothing in respect of us. When we be puffed up with such pride, it cannot be but that we must needs be bitter, and by and by be out of patience at the stirring of every straw, if it be too our misliking, and take all things in ill part, and seek occasions of unquietness. According as we see a great number, which are not contented with chafing when any wrong is done too themselves: but although the matter touch them not, do seem too be set as spies too mark if there be any thing too check at. In deed if a man speak but one word that mislikes them, they will not in any wise be quieted, but are still finding fault with every thing. And howsoever the world go, they must needs be meddling where they have nothing too do: for they be of so froward a nature, that they will be quarreling for the furthest stranger in the world. But if the matter concern themselves: though a man labour never so much too please them, and too do the thing that may content them: yet will they ever mislike of somewhat: and if a man ask them the reason why, there is none other too be found but their own cankerde stomach, because they have conceived a rancour, and are puffed up with pride too esteem their own selfwill with disdain of others. We see then that Saint Pa●le hath showed us here the true remedies too hold ourselves in awe, that we may live peaceably, and keep ourselves from entering into quarrels and brawls. A Physician will not only bid a man beware of the fever or any other disease: but he will also consider whereto he is inclined, and see what things may be against him, and thereupon say unto him, beware of such a thing, for surely ye cannot but fall into such a sickness or such an inconvenience, if you take not heed too yourself. Now we would be heedy enough too keep the orders that are prescribed us for the health of our bodies: but when it comes too the soul, every of us is negligent: whereby we show that we make none accounted of our salvation: and that is, because we consider not that on the one side the devil laboureth too seduce us, and we on the other side are so frail, as we never cease too give ourselves too evil, except our Lord have armed and fenced us with his word. So much the more therefore doth it stand us on hand, too mark the order that is set down here: which is, that too live quietly together, and too keep ourselves from contention and strife: first, we must not be blinded with excessive love of ourselves, but rather endeavour too rid away all pride, that we may make account of our neighbours, and live meekly with them: for that will restrain us from being so bitter and testy in taking all things in ill part.  
And hereupon S. Paul telleth us, that when we be so purged within, both of spitefulness & of bitterness: we must abstain from Hastiness, & from wrath, and from roaring. For here he setteth down the sudden heats of choler wherethrough men overshoot themselves ere they be ware of it, and afterward fall into rages that cannot be stayed. For this cause it behoveth us too be mortified, for than will it be easy too allay the heat yea and even too quench it. But when we be so inflamed with wrath, all must needs be full of thundering, and there willbe no measure of our anger. Ye see then that the thing in effect which we have too mark here, is that forasmuch as God's children aught too live in peace and concord: they must, too the uttermost of their power bridle all their passions, yea and consider what cometh of wrath and anger, namely that fire is kindled, open war preclaymed, many words escape which a man would wish in again, and finally thereof springeth incurable mischief. Now than if we look well whereunto all our moodiness leadeth us, or rather earyeth us away: namely that the devil taketh possession of us, and holdeth us in the the stocks, and that we have nother reason nor stay of ourselves when we be so far out of patience: certes we would stand upon our guard, & not give place to the devil, as hath been declared afore. Howbeit, that we may avoid strife & debate, let us learn to cleanse our hearts of bitterness and testiness. And too bring that too pass, let us learn too esteem well of those that are linked unto us, and unto whom also we be bound. Thus ye see in effect how we aught too put this text in ure.  
And forasmuch as it is a thing as hard to be kept as any, & a thing that doth greatly hinder us: therefore Saint Paul addeth, that it behoveth us too be mild, gentle, and courteous one to another. Hear he setteth down the contraries too the bitterness and spitefulness that he spoke of. And he bringeth us back too this principle, that in as much as we be men, God hath created us after his own image, and that inasmuch as he hath called us too the belief of his Gospel, thereby he hath marked us new again, and there we behold his image, which aught too move us too the Gentleness whereof he speaketh. Therefore let us mark well that we cannot despise the lest that is, without dishonouring God. For (as I told you afore) all men are made after his image. Now were it tolerable that an earthly worm should esteem itself so much, and exalt itself so far as too set light by his maker? Let us make no excuse in this behalf, for all that we can allege will stand us in no stead. And (as I said) seeing that God hath inhonored men so highly as too give them so excellent a nature: it is good reason that we should yield honour and reverence too his majesty, and not tread them under foot by whom he representeth himself unto us. Again, if a man consider himself well, shall he not see his own nature as it were in a glass, in all his neighbours? (Yis:) For the greatest personages in the world, cannot say that they be made of any otheer stuff, than the rest of Adam's children are. Seeing it is so then, what cause have we too be so proud as too disdain those that are like us, & are allied to us by such a kindred as cannot be worn out? Howbeit, there is yet a more peculiar reason as in respect of the faithful. For in them God hath engraved his image new again, which was as good as defaced by Adam's sin. Then sith it is so, let us learn too be gentle and courteous one too another, and not too be so churlish, as no man may have access to us, nor yet so strange and scornful, as too separate ourselves from the common array and company of other men. This is the thing that S. Paul meant by the gentleness or courtesy that he spoke of.  
Now hereupon he addeth, mercifulness. Let us (sayeth he) have compassion one of another. And this compassion stretcheth very far, and is as it were the wellspring that moveth us too gentleness. We will always grant that a mild spirit is a singular virtue, and one without the which we cannot continue in the world. And how may it be maintained among us? The only mean is this compassion, that is too say, (the disposition of mind which causeth us too think) that when we see any despised person, yet is he our neighbour, that is too say, our own flesh and bone. Yea, but yet is he dispyzed, nother hath he any thing too be esteemed for. Yet notwithstanding, the miseries that are in him, may also fall upon me. Then if we consider that: surely our hearts will yirne too see the man that is brought too so great an afterdeale in respect of others: and whether he be weak of body, or have some infirmity of mind, it will grieve us and touch us with pity too rue his case. And so there would be no gentleness in us, if it were not for this compassion. Now then, put the case there be a poor man that is sore diseased, or that droopeth and draggeth his wings upon the ground: should he be held scorn of for that? (Not:) but contrariwise, if we were not utterly merciless like wild beasts: 
Phil. 2. a. 1. & Coloss. 3. b. 12.  surely the very same aught to move our bowels (as the scripture teacheth us:) and too incline us unto pity, at leastwise if we did our duty. Again, if there be any impediment of wit or mind: (as for example, some silly soul hath much ado too understand one saying among a hundred, yea he is not able too discern white from black:) if I have not compassion of him, what letteth me to do it, but mine own cruelty, which maketh me too forget common kindness whereby God knitteh us all together? Ye see then, that if we have any drop of pity, too keep us from rejecting them that are allied unto us, and also from disdaining them in whom there is any cause of compassion and mercy: we shall not fail too be gentle and courteous towards our neighbours in all caces and at all times. To be short, like as the miseries which God knoweth too be in us, do move him too be merciful towards us: so the miseries that are in our neighbours, aught to be as spurs too prick us and provoke us to be pitiful unto them. Yea and there is yet more: that even their vices which inflame us too choler and anger, aught too minister occasion unto us too pity our neighbours. I see some▪ man that hath done me wrong: not it is the devil that hath driven him thereunto, & the wretched man doth but undo himself, for he provoketh God against him. Now then, if there were no more in me but the common nature whereunto God hath knit us all: aught I not too be sorry at the heart, when I see a soul that is beguiled by Satan's 〈◊〉 go too destruction? Yis verily. Therefore let none of the wrongs carry us away which are done unto us, nother let us be so far provoked, as not too pity those that do amiss, namely, because they be blinded by Satan, and provoke God's wrath, and fight against their own salvation. Behold then, the very remedy which we have too hold us unto and too keep, 
Phil. 2. a. 1. & ● Colos. 3 b. 12.  is, that too be gentle, we must be pitiful and have compassion, as is showed in the foresaid texts. For there is none of us but he would gladly be borne withal: and without that, we could not tell how too live one day in the world. The perfectest man that is hath yet some infirmity, insomuch that if men should deal altogether rigorously with him, he should be disdained, yea and as good as utterly disgraced and defaced. Nay further, where is that man too be found which hath not many infirmities in him, and would not feign be greatly borne withal, (as need requireth) and that men should not shake him of, though he have some vices that deserve their withdrawing of themselves from him? Now if we would so fain be borne withal ourselves: aught not we also too pity others? And soothly when we see a man hath some blemish, aught we not too think, I am subject too the same? verily when I have sifted all things thoroughly, I shall find other things in myself, that deserve more justly too be condemned: and yet would I fain be borne withal, though I were never so much convicted. Therefore like as we would that other men should pardon us: so let us learn too pity other men, for they be no more Angels than we be. That then is the thing which S. Paul meant too bring us too.  
And thereupon he concludeth, that we should forgive one another. For if compassion go not always afore, surely we will not let a pings point go without examination and rigorous sifting of it, and without unmeasurable displeasure, as experience showeth in very deed to much. Therefore a body should not stir a straw, but we would be out of patience at it. And why? Because there is no pity in us. But if we be touched with mercy, surely we will easily forgive, and let many things slip and pass (unseen): and moreover we will not be ●yghtly moved, but there will be a bridle too hold us back, and we will not refuse too admit them always too friendship, which have so offended. That therefore is the order which Saint Paul keepeth too bring us too charity, and too maintain us in it: for it is the whole sum of this Lesson. Too be God's children (say I), we must love one another, & be knit together in good agreement, that peace may be maintained among us. And how is that possible too be? For every man is too much wedded too himself. Again, their minds are as far differing as may be. Their manners and conditions also are differing. Too be short, we have infinite causes too put us away, and too cut us of from all company. And surely if every man let himself loose, Charity shall never take place, but be banished far from us. What is too be done then? We must first rid away all scornfulness and pride (as is said afore) and afterward be cleansed from bitterness and frowardness, so as we fall not too be choleric and testy, but every man bridle himself and subdue his own affections. But this cannot be done, except we be gentle and kind hearted, namely because we be creatures fashioned after the image of God, and knit together with an unseparable bond. Yet would not all this suffice, until we have learned too know our own infirmities, and that every of us be angry with himself, because he seeth that he hath need too be quickened up, and that there be many vices in himself of the same sort that are in his neighbours: and that therefore we have need of this bond too hold us fast together: which will then be done, when we be merciful and pitiful. Now if common courtesy aught too move us too secure such as are in necessity: it aught also too be of force too reconcile us. 
Luke. 6. c. 36.  For when our Lord jesus exhorteth us too be merciful: it is not only too the intent we should relieve the hungry and thirsty with meat and drink, or help up a man again that is fallen in decay, or that we should secure every man according too our own ability, and the parties need: our Lord jesus intendeth not that alone. True it is that all things are comprehended therein: but he will have us specially too show mercy, in forgiving the faults that are committed, and not too be so extreme as too shake of those utterly which are not altogether too be commended, or in whom we spy many vices. In deed we aught not too flatter one another: for true friendship will not bear that, because it would be but a foading of us too our own destruction. If a man be a friend too another, and suffer him to over come himself with meat and drink, so as in the end he killeth himself: is it too be said, that his flattering of him after that manner, and his foading of all his foolish appetites, is friendship? (Not:) So then, if we see a poor man at the point too throw himself headlong into destruction, we do well show ourselves too be rather traitors than friends to him, if we endeavour not too pluck him back.  
The compassion therefore whereunto our Lord jesus exhorteth us, is not a rocking of us asleep in our infirmities through flattery: but a holding of ourselves in measure, and a tempering of our rigour in such wise, as oil may always be mingled with our vinegar, as they say. That is in effett the thing whereunto Saint Paul meant too bring us. For although every man do his best too be pitiful, so as he may show no over great rigour towards his neighbours: yet is it as contrary too our nature as any thing can be. For (as I have said already) this self-love of ours doth so blind us, that we make the lest escapes in the world, too be heinous sins and offences unpardonable. By means whereof if any man anger us, too our seeming his fault aught not in any wise too be forgiven. So then, mercifulness shall never be found in men, unless they fight it out too the uttermost, (against their own affections.) As for single teaching, it will not boot in that behalf. We have this (Churlishness) so deeply rooted in our hearts, that if we be told of our duty, it doth but half move us. For this cause Saint Paul setteth God's example afore us here, who hath forgiven us in his only son. And immediately thereunto he addeth our Lord jesus Christ, who spared not himself for our redemption and salvation. The thing then that can break all hardness in us, the thing that can mortify all our excessive passions, the thing that can reclaim all our cruelty, pull down all our pride and loftiness, and sweeten all our bitterness, is to have an eye too Gods behaving of himself towards us. 
john. 3. b. 16.  Now he hath loved the world so well, that he hath given his only son too death for our sakes. If we compare ourselves with God, what a distance is there betwixt us? So then, the greatest wrongs that we can possibly imagine (too be done unto us:) are nothing in comparison of the lest fault that we commit against God. For a man cannot devise to break Gods will never so little, but the same is an encountering of his sovereign dominion, a violating of his majesty, and an overthrowing of his righteousness: which are things too precious (too be abused. What like thing is too be found in man? can it be said, that if one have misuzed us, it aught too be esteemed as if a man had infringed God's righteousness? Now than we have just cause too condemn ourselves, until we serve God as we aught too do. And who doth that? We be enemies too him aforehand, even from our mother's womb: and as we grow in age, so grow we continually without ceasing in naughtiness, in all sinfulness, and in all unrighteousness. And yet for all that, God hath not forborn too look mercifully upon us: insomuch that the more wretched we were, the more hath he uttered his infinite mercy, in sending us his only son. Now if we consider this: aught not all pride too be laid down, all bitterness assuaged, all rebelliousenesse tamed, all spitefulness rid out of our hearts, and all untruth put away? Yis verily. What is the cause then that we be so wayward, and that when heat hath once carried us away, we cease not even too spur forward ourselves, and that we do so easily enter into contention and strife, that all the house where we be, must ring of us? What is the cause hereof? Even our own unthankfulness, for that we think not upon God's incomprehensible goodness towards us, in that he hath not spared his only son, notwithstanding that we were his deadly enemies, notwithstanding that we were at war with him, notwithstanding that we were cursed already of nature, because of the corruption that is in us. But yet notwithstanding all this (as I said afore) it is unpossible that we should taste of God's mercy, except we be touched with compassion, and have our hearts rid clean of that cursed affection of revenge. So than albeit that Saint Paul have exhorted us too things that are very hard, yea and utterly repugnant too man's nature, and which cannot be brought too pass except God work in that behalf: yet notwithstanding the declaration that is showed us here, aught too prevail so much with us, as too make us forget all wrongs. For admit that another man have offended me: what then? Can I try myself righteous and guiltless, when I shall come before God? Alas, there are so many iniquities and transgressions in me, that I should be confounded a hundred thousand times. Should one fault then which is committed against me, be unpardonable: and shall a hundred, yea a whole Million which I have committed against God, be nothing? What am I in comparison of that sovereign Majesty: So then, following this warning of S. Paul's, whensoever we be moved too impatiency for any displeasure or wrong, so as we have any desire of revenge: let us learn, let us learn I say, too gather our wits about us, and too consider what we be. For first of all, if a man have committed any fault against us, we ourselves do the like or far worse. On the other side let us consider how God hath redeemed us, yea and specially by that most precious pledge of the blood shed of his only son. And have we deserved that? Again, what cause hath moved God too be so merciful towards us? Nothing else but our wretchedness. Now seeing that he which is so good, and that he being not of our nature hath notwithstanding had compassion of our wretchedness wherein we were plunged: what shall we do? Aught not we too have much more compassion one of another, because we find the things in ourselves which we pardon in our neighbours? God can find no infirmities in himself: & how then shall he be moved too forgive us? Truly even because he is the wellspring of all goodness and mercy. But when I see the thing that grieveth me in my neighbour, if I examine well myself, I shall find the like there, or else much more. Should not all these things persuade me too some compassion, if I forgot not myself too much? The way then too make us easily forgive many faults, and too bear with many vices that may mislike us in our neighbours, is, too cast our eyes upon the inestimable love which God hath borne us in the person of his son.  
And hereupon we may conclude, (as I said afore) that if we were not too unthankful, there would be another manner of mildness among us than there is, and we would not so soon fall out for every wrong that is done us. For aught we not too think early and late, and day and night upon the favour that is granted us in our Lord jesus Christ, who is the daysun too enlighten us? Should we be so brutish, as not too consider that he maketh his spiritual light too shine upon us, of purpose too guide us too salvation? And how is that done but by God's mercy? Again, when we behold the favour that God showeth us in maintaining us in this present life: are we worthy too be be found at his cost? Not: but all cometh too us through our Lord jesus Christ. Therefore it would become us, both sleeping and waking, eating and drinking, in rest and in labour, and in all things else, too consider always the mercy that God useth towards us, and too bear it in mind, and too make it our continual exercise. And specially must this grace come always before our eyes, when we pray unto God. For what access may we have too talk familiarly with him, and too discharge all our cares and griefs as it were into his lap, yea and too call him our father: if we be not called too him through his free bestowed goodness in our Lord jesus Christ, and he forgive us our transgressions? If we bethink us not of all these things, we be too dulheadded and brutish. And hereby it appeareth full well, that we shall always be disallowed in bragging ourselves too be God's children, and his household folk, and faithful children, (if we be not willing and glad too forgive:) we may well boast of it afore men, yea and we may be had in estimation through a fond opinion: but yet will God disgrade us. So then, if we be loath too forgive, our unthankfulness bewrayeth itself therein, how that we consider not the infinite goodness of our God as he showeth it in our Lord jesus Christ. That is the thing in effect, whereunto S. Paul intendeth too bring us.  
Now he addeth, that we must be followers of God, as well beloved children. For a man might yet reply, it is true that God's mercy aught too ravish us all and too amaze us, and it is so wonderful a thing, that all our affections aught too be fastened upon it. But what for that? Are we able too be like unto God? Not: for he is the fountain of all goodness, and we be lewd and untoward: yea, God hath the full perfection of all goodness in him, and there is not so much as one drop of it in our nature. No marvel then though we come nothing near him, ne have any resemblance or likeness unto him. Such reply (say I) might men have made, if S. Paul had not added this saying, Be ye followers of God: that is too say, follow ye him, let him be your example or pattern. For although God be the sovereign goodness itself, and that we have not any piece of us which tendeth not too evil: yet is it no sufficient excuse for us, that we should therefore be utterly against him, for that is a token that we belong nothing at all too him. Truly as in respect that we be but only men, Adam's sin hath so alienated us from God: that theroutof spring malice, spitefulness, pride, excessive passions, and wicked desire of revenging: and it separateth us from God, in whom is the fullness of all goodness. Such are we from our mother's womb through Adam's sin, as I said afore. But yet for all that, must we not needs change our kind, when it pleaseth God too reach us his hand, and too gather us too him, and too knit the things again in one, which were scattered asunder? (Yis.) And that is the cause why S. Paul sayeth, as Gods dear beloved children. Herein he showeth that we shall have our mouths shut, unless we answer God in goodness, by bearing one with another, according also as our Lord jesus telleth us in S. Matthew. 
Math. 5. g. 45.  Fellow your heavenly father (sayeth he,) which maketh his son too shine both upon good and bad. For too say that we be God's children, too call upon him, too pretend the name of Christians: and yet in the mean while too be despisers of God, and too make as though we would defy him, by showing that we draw aloof from him: is it not utterly against kind? (Yis:) and therefore let no man deceive himself, but let us consider that we be not only full of hypocrisy, but also utterly past shame, when we fashion not ourselves like unto God, and yet will needs be held and taken for his children. True it is, that too be so fashioned like unto God, and too resemble him so fully, as one man cometh near unto another, is unpossible: but yet must we not be out of heart for all that. And soothly we must call too mind how the scripture sayeth, that if we go on too Godward, although we be far of from the mark that we am at, yet doth he accept that willingness of ours, when we keep our way and endeavour continually too go on forward still.  
Although we be slow and weak, and although we trip and stumble, yet God imputeth none of those faults unto us, when we be desirous too fashion ourselves like too him. When we shoot at that mark, although we be far short or wide of it, yet doth God take it in good worth, as I said. And that aught too give us courage? For if we should be driven too fashion ourselves like unto God point by point in all respects: alas how could it be done? For even the very Angels, notwithstanding that there be nothing but holiness in them, and that God's glory shine forth in them: are yet far short from the perfection that is in God. A●d what are we then, which be so corrupted and marred, which have such abundance of naughtiness, and which are so plucked back and turned away, by so many vices and temptations which Satan trumpeth in our way? yet have we this too rejoice of, that our Lord beareth with us, and accepteth all our doings in good part, so we keep on towards him. That is the manner of following him, which is commanded us here. True it is that we must not in the mean while fall asleep, and say, as many do: I would fain be like unto God, and then do but wring their mouth at it: but we must consider every day and every hour, that we have ill profited in the true rule of fashioning ourselves like unto God, and thereupon condemn ourselves for it, and think thus: I had some good will yesterday, how is it increased since? (nothing at all,) but rather to my seeming it is become colder. After that manner must we quicken up ourselves, & fight against the things that hinder us, that we may endeavour too go still forward, and too come nearer and nearer too our mark from whence we be yet so far of. But howsoever we far, yet will not our Lord fail too esteem us always too be like him, and too be true followers of him, if we willingly and without hypocrisy forgive them that have offended against us, at leastwise after his example, who hath given us a pardon that is far greater than all the pardons that can be gotten at our hands, so as we bear with the vices and infirmities of our neighbours, as we see that he hath borne with us. For he might justly sink us down too the bottom of hell: and yet he forbeareth not too adopt us for his children. Seeing then that he loveth us after such a sort, notwithstanding all the unworthiness that is in us: It is good reason that we should resemble him in so doing. And although we had no better prerogative than our natural birth: yet aught we too know that God hath not separated us asunder. Even the wretched Paynims had some understanding hereof. For they said, that man's life is too tend unto God, and too be fashioned like unto his image, and that the same is also the full perfection of all happiness. And again, they added that we cannot resemble God better in any thing, than in using gentleness one towards another, and in doing good, and in being pitiful. So then let us consider, that in as much as God hath made us his well-beloved children, us (I say) which were his enemies, and had nothing but filthiness in us, and were clogged with so many vices, that we were worthy too be loathed of him, and yet he hath not letted too love us, it is good reason that we should wink at many things that might offend us, and hinder our loving of our neighbours, and our holding with them.  
And now Saint Paul having spoken of God, addeth also the example of our Lord jesus Christ. 
john. 3. b. 16.  The heavenly father loved the world so well, that he spared not his only son, but delivered him to the death for us. And what did jesus Christ? He forgot himself, he regarded not his own person: 
1. Cor. 2. b. 7.  he that was the Lord of all glory, submitted himself too all reproach: He that was the life from the beginning, made himself mortal: 
john. 1. a. 4.  He that was the power of God the father, made himself weak for love of us: He that had all things in his hand, become poor, 
2. Cor. 8 b. 9  to enrich us: He by whom all things are blessed, become subject too cursing. Seeing then that o●r Lord jesus Christ abased himself after that fashion (as Saint Paul also sayeth (in another place) where he setteth him forth as an example for us) and in stead of his glory, 
Phil. 2. a. 7.  took upon him all shame, 
2. Cor. 5 d. 21.  and in stead of his righteousness become sin, 
Esay. 53 a. 5. & 12.  (not that he offended or had any blemish or spot in him, but as bearing the punishment of our sums, in which respect also the scripture termeth him by the name of sin: 
1. Cor. 15 a. 3. ) and again, in stead of life took death, and vouchsafed too be cursed of God in this world, that we might have blessedness by his means: when we think upon all this, aught not all pride, all presumption, all fierceness, all scornfulness, and all bitterness, too be laid away, considering the mean whereby our Lord jesus Christ hath reconciled us too God his father? So then, let us think well upon all those things.  
And furthermore, too pull us the more down, and too break the hard heartedness whereunto we be too much inclined: Saint Paul saith, that he offered a sacrifice of good savour unto God his father. As if he should say, my friends, had you once well weighed the grace and favour that is purchased you by our Lord jesus Christ, you would soon beat back all the wicked affections which make you to stomach things, and ye would fight against them until ye had overcome them. And therefore be kind hearted in bearing one with another: and seeing it hath pleased God too gather us as it were into one flock, and that our Lord jesus Christ doth the duty of a shepherd too lead us together, show yourselves too be as a flock of sheep, and not as ravening wools. For somuch then as our Lord jesus disdaineth us not in any thing, insomuch that he hath made an offering and sacrifice of his own person unto God his father, whereby he hath wiped out all our sins: let it move us, and ravish all our wits to glorify God, and too do homage too our Lord jesus Christ, as often as we think upon it. And whereas he saith, that the sacrifice which was offered by jesus Christ, was of sweet sent or savour: thereby he showeth, that there is nothing but stench in us. Too what end hath he sanctified us? Too rid away our infections and filthiness, which made us stinking and loathly before God: as when sacrifices were offered in the material Temple, God said, they were of good savour unto him: howbeit, that was in respect of men, who could not come unto God by reason of their sins, for that they be infected with them, and therefore God must needs have shunned them. But all was fulfilled in our Lord jesus Christ, who is the truth of the shadows of the Law. Seeing it is so: let us understand, that whereas it 〈◊〉 said, that the sacrifice which jesus Christ offered, was of sweet savour before God: it was too put away the remembrance of all our infections, too the intent that when we appear before the face of our God, (as we must daily in our prayers and supplications:) our sins may not be laid too our charge: so that although we be disfigured like wretched lepers, so as there is nothing but infection in us: yet the same may be no impediment, but that God may embrace us as righteous and innocent, too be companions with the Angels, and fashioned fully according too his image. And how may that be done? Even because our Lord jesus Christ will have all our spots wiped away, so as we may come before him with our heads upright, being well assured that he will always make us find the fruit of his mercy which he hath once told us of.  
Now let us kneel down before the majesty of our good God, with acknowledgement of our faults, praying him to make us so to feel them more & more, as it may draw us unto true repentance, and yet notwithstanding we not doubt but that he beareth with us, too the end that we should ask him mercy and forgiveness, assuring ourselves that he will hear us if we keep the way that he showeth us by his word, and reform us more and more according too his image, so as we may give a true proof, that as we call upon him for our father: so we covet nothing else also but too be his true children. And so let us all say, Anmyghtie God heavenly father. etc.   

The xxxiiii Sermon, which is the second upon the fifth Chapter.  
3. And as for fornication, and all manner of uncleanness, or covetousness, let them not once be named among you, as becometh Saints.  
4. Nother ribaldry, nor foolish talk, nor jesting, which are not▪ convenient things: but rather thanksgiving.  
5. For, this ye know, that no whoremonger, or unclean person, or covetous body, which is an Idolater, hath any inheritance in the kingdom of Christ and of God.  
FOrasmuch as we see our life is subject too many miseries, and assoon as we have scaped one danger, another comes in the neck of it: we aught too take the better heed too ourselves. Then if a man have a care of his life: he will bethink him how too fence himself both against cold and against heat, and against all other inconveniences: and again, he will take heed that no mischance happen too his house by making fire in it, and as he goeth abroad, he is always thinking upon the adversities that are wont too befall men. But we should begin at the other end: namely, that there are a hundred times more dangers within us, than we see without us. For the devil hath many wiles too wind us in, and a number of vices do make war against us. Therefore it standeth us on hand too watch, or else when we have overcome one vice, it will be easy for another too steal upon us, and too take us unwares. For he that shall have abstained from open force, shall be tempted too defraud his neighbour by covert policy: and he that despiseth the goods of this world, shall have some other infirmity in him. For some be given too whoredom, some too gluttony and superfluity, and othersome too gaming and play. Too be short, besides that every of us is disposed (naturally) too wickedness and sin: there is not that man which hath not an infinite sort of enemies too fight against. For (as I said) we be not only inclined too some one evil by nature: but too so great a number, that even they which are most virtuous, shall find themselves surprised at all hands. And therefore it standeth us so much the more on hand to mark the exhortations that are contained here. Saint Paul hath told us of many vices already, and showed us the mean too encounter them and too put them too flight. Now he addeth whoredom on the one side, covetousness on the other, and foolish talk that is full of vain bibblebable. We would think it were enough for us too have been warned in one word, too walk godlily. But (as I have touched already) let us consider a little, on which side the devil is wont too assault men. For when he hath once laid his battery, if he cannot compass his purpose, he beginneth new again: and when he hath given a skirmish on the right side, he comes again too the left, and one while before, and another while behind, and always he findeth some gap open into us. That is one thing which we have too mark upon the exhortations that are made here.  
Now let us come too S. Paul's speaking of fornication and all uncleanness. Forasmuch as it is a vice that all men do over easily bear withal in themselves: therefore he warneth us, that it is not enough for every one of us too abstain from actual whoredom: but we m●st also consider, that God in commanding us too be chaste and undefiled, meaneth that we should be well fenced against all the enticements whereby Satan might beguile us. There are then some kinds of whoredom or whorishnesse, which are not made account of among men: but yet shall they not fail too be condemned afore God. For this cause S. Paul thought it not enough too tell us, that we must be chaste in respeet of our bodies: but he addeth, that all uncleanness or filthiness aught too be far from us: and likewise he matcheth covetousness with it. It is true that they be two far diverse vices for a whoremonger will commonly be prodigal: and whereas he had been well and thrifty before, he will forget himself, so as he will waste away all. S. Paul's intent was not too make articles of difference between vice & vice, nother was it needful. Therefore it was enough for him too show after how many sorts the devil might beguile us, if we keep not good watch, & shut the gate against him, & also prevent him, & descry the daungerswherin we be, to the end that practyze what he can, he may always find us so guarded under the fear of God, as he may have no entrance unto us.  
Moreover he addeth afterward, Filthiness or uncomeliness. For when men take leave too be wanton, surely all rebaudrie will have full scope. (As for example,) if wantonness and other foolish things be permitted, as dancing and such other things, men will say at the first, that that may well be borne withal, so there be no worse. But let men once bear and suffer dancing, masking, mumries, & such other like dung: and out of doubt the devil will have a fling at them, & it cannot by any means be letted, but that all will be marred. That is the cause why Saint Paul in forbidding whoredom, addeth also all manner of ribaldry or unhonesty: And by and by therewithal fond talk. For a body would take it too be no great harm, if a man should jest and dally with a maid or a wife, and prattle of a number of things. But (as I said) they be all of them allurements of Satan: and if it be suffered, it cannot be but the maid must be made a harlot, though she were the honestest woman in the world. That in efffect is the thing which we have too bear in mind.  
And he thinks it not enough too say, that God's children must abstain from covetousness and whoredom, and from the things that come near unto them: but too the intent we may abhor them all the more, he sayeth, Let them not be once named among you. It is not without cause that he sayeth so, for (as I have said already, and as shallbe declared more fully hereafter) as touching covetousness, it will be thought too be a virtue when a man worketh and scrapeth together on all sides: O that is a good thrifty fellow: men clap their hands at him, men sooth him: and although they count him but as a thief, and a robber, and a Cuthroat: yet notwithstanding so he have goods, every body will think he doth well too maintain himself with such as be in credit. Lo how men are flattered in their covetousness. And again, as concerning whoredom, we see that if God's word cried not out upon that vice continually without ceasing, it would be set at liberty, and every man would dispense with himself, so as there would be no more honesty among men. Saint Paul therefore perceiving it too be so hard a thing too keep men from them, saith, that not so much as the very names of them aught to be suffered to have their course, but that they aught to be driven from among us. And in deed if there be any plague in a town, every man will keep himself cloce in his house, and be afraid too go abroad where any peril is. Too be short, men will be ware enough too keep themselves cloce, that the disease catch them not. Yea and general commandment also shallbe given too keep the streets clean, that the air be not infected by them, and too take away the things that may feed or increase the mischief. But in the mean while, these deadly plagues assail us: and yet notwithstanding every man holds on his way still, and it should seem that we would fain be poisoned with them. Howbeit this warning aught not too be unprofitable for us, where Saint Paul forbiddeth us too name whoredom. True it is that that word must needs be in use still: for Saint Paul standeth not upon that Ceremony. 
Exod. 20. b. 14.  And in deed God sayeth expressly in his Law, 
Deut. 5. b. 18.  thou shalt not commit adultery. He thinketh it not enough too forbidden whoredom: but too the intent we should abhor it the more, he showeth us what an enormity the breaking of the faith between man and wife is. God then nameth whoredom in that text, and so doth Saint Paul name it here also: and that is not to contrary one another: but to do us to understand, that we should not talk of it in jest or sport, as men are wont too do: for that is but a further inbrewing of men with that vice, so as they might not mislike it any more. We see that when there is talking of all ungodliness, and leave is given too use loose speech, every man will give himself too it, so as custom will go for law, and men will take whoredom too be lawful. Finally we have too mark that Saint Paul's intent was not too speak of the bore names of Whoredom and Covetousesse: for if a man say too a whoremonger, What? Thou playest the whoremaster: he will deny it, and say, I did but dally, and play the wanton. As much will these naughty packs do which give over themselves unto it. But there is nother whoremonger nor harlot, which abhorreth not the name of whoredom. And why? For they see it is a filthy thing, and that it is as much as if a man should set them upon a scaffold too be a shame too all the world. Saint Paul therefore spoke not of the bore name of Whoredom. As much is too be said of the name of Covetousness. What talk ye of Covetousness? It sounds ill-favouredly, and no man will be acknown that he is attainted with covetousness.  
They will rather make such excuses as these: I have a charge of wife and children, and why is it not lawful for me too seek sustenance for them? Again, should I not have a care for hereafter, that I may set them in some good stay? Covetousness hath such store of excuses, that it is coloured and varnished with them, and the term hath such visors put upon it, that it is taken well-near for a virtue. But Saint Paul meant not that men should only forbear the bore names, which might make the vices themselves abhorred and hated: but he would rather that whoredom should be named as a villainous thing, and that men should understand that a whorehunter cutteth himself of from the body of our Lord jesus Christ, banisheth himself from the kingdom of heaven, and is cursed before God and his Angels. Those are things that must be known. And again, that a Covetous person is an Idolater and forsaketh God, that he is as a damned soul and a confounder of all right and equity, that he is possessed of the devil, and a tormentor too himself. Those are the things which it standeth us on hand too know, and whereof we cannot speak too much. But we know what the manner of them is, which are desirous too take all liberty: for all their delight is too sharpen their wits too tell merry tales, (saying:) I remember me of such a thing and such a thing that was done in my time. Yea and they will not stick to report what they have heard of their grandfathers, before they themselves were borne into the world. And if there were any ribaldry or unthriftiness in their doings, that will they lay open. And top what end? To the end that every body should be desirous too inquire of such filthiness. Thus are snares laid too chatch us withal, whensoever the devil shall have won so much at our hands. Ye see then that the things which Saint Paul meant, are the pleasant tales that are told too make the men merry, too the intent not only that every man should delight in whoredom, and be no more ashamed too give themselves over too all lewdness: but also take it as a lawful thing, so as there may be common speeches of it, and it may be made a table talk at all feasts, and an ordinary communication in the streets and every where else. Yea and we see that such as have any journey or travel, I mean even the poor people, cannot solace themselves in their labour without offending God, by intermingling always of some fond tales. And too what end serve they? Even too harden men's hearts, that they may think with themselves, Every man is at the same point: no marvel though lechery be made so heinous a matter: behold how such a man behaveth himself, and such a one also. And when vices can once be made common, then too their seeming the goal is won on their side. Now for that cause Saint Paul saith, that they must not once be named among us. And likewise doth he say of Covetousness. For every man takes it for a virtue, if he can pill and poll all his life long, and never leave raking of other men's goods to him by fraud and extorsion. Yea and men have a delight too follow them, and too say, O, such a man of mine acquaintance could well skill too use such a practice and such a trick. True it is that covetous folks will not speak so of them whom they malice. For they will say, that villain? he doth nothing else but catch and scrape on all sides, there is no trust in him, he is cruel and churlish: and too be short, every of them spiteth at his fellow. And so ye see how the covetous sort do rail one upon another. But when a covetous person intendeth too confirm himself in his naughtiness, and too harden himself in it, and too cover his faults: he will say, It is meet that a man should be forecasting: I knew such a one and such a one that came forward by that mean: he was a poor fellow, and had nothing: but he hath behaved himself in such wise, that he hath hoardward up well. And how? Marry he had good policy, and if any man fell into his hands, he left his hear behind him, if he left not skin and all. Thus do covetous folks shroud themselves in spoiling men, under pretence of good thriftiness, as they term it, that is too say, under pilling and polling, and such other like things. Therefore we see how needful this exhortation of S. Paul's is, where he saith, that all vices must be shut out of the doors, and that if any man speak of them we must abhor him, & not make a jesting matter of them among us, for fear lest we be attainted with them.  
And we must mark also that which he addeth of all wantonness and foolish (or fond) talk. For (as I said afore) it is certain that whoredom must needs grow lawful among men, when they suffer such provocations and occasions of naughtiness: for it is all one as if a man would wilfully give over himself too Satan. Therefore let us take heed too ourselves, and drive the enemy far from us, and let us be sure that where such lightness and lewdness have full scope, by and by there must needs be a Brothelry, or stews set up, not in some one corner of a City or town, but over all, so as no place shall be clean, as experience showeth too much. But yet would not men be willing too see it so. Every man complains now adays, that there is no more chastity in the world. And is it any wonder? For the time hath been that there was some honesty and soberness too be seen in married women: but now they count it a virtue too be more than mannish, and too be brazenfaste and utterly shameless. And why? will men say that a woman is chaste, if she be not well tried? Ho, not, no. Come who will (says she:) if these roisters fall too dallying with me, tush, I can tell well enough how too sand them away, they shall well find to whom they speak, for I wot how to answer them. Thus will a harlot play the chaste wife, as though she were a mirror of all honesty: and yet in the mean while she will stand at the barriers like a man of arms, against all comers that will hold talk with her of lewdness and ribaldry. Now therefore let us mark well what S. Paul telleth us here. For women have been suffered a long time too be so unmeasurable bold: and besides wanton talk, there are also very garish attires, that it is very hard too discern whether they be men or women: they must have every day new deckings and trimmings, and every day some new disguyzed fashion or other. They make than great cart wheels like peacocks tails, that a man cannot pass within three foot of them, but he shall feel as it were a wind mill sail flasking by him. Again, they have their ribaldry songs mingled with it. Now what chastity can there be where it is so driven away and banished by force, and on the contrary part, the trumpets sound on all sides, that every body should give over themselves too superfluity and garishness, and seek nothing else but too plunge themselves over head and ears in it? So then, let us mark well, that when there is such disorder both in gestures, and in countenances, and in talk, and in dancing, and in all like fondness, and in all vanities and looseness: it is all one as if man should cut trenches from a river too convey the water to him. For whereas a river runneth his ordinary course, if a man cut the stream of, and draw it on the other side, must it not needs have his course that way? Then if men fall too corrupting of the world after that fashion, (as in deed it is one of the cunning tricks that the devil hath used a long time:) must not all needs go too havoc, and be utterly past recovery? Yis: and therefore let us mark well what is said unto us here. For when we hear these jesters say, What a God's name: men shall shortly be at the point that they may not laugh and bee-merrie: dancing is forbidden: it shall not be lawful for folk too talk together: a good fellow may not be so bold as to come in company with a man's daughter, too talk unto her of love matters: if a man do but speak too a wife, though it be but in sport, by and by it shall be turned to a crime: and in the end what will come of it, when there shall be such stowrenesse and sternness in the world? when men speak after that manner, it is all one as if they proclaimed themselves too be the devils proctor's and advocates, too infect and poison the whole world, that there might be nothing but looseness, and that whoredom and ribaldry might reign in such liberty, as men might no more think it too be sin. That in effect is the thing that we have to bear in mind.  
Heerwithall Saint Paul sayeth, that it becometh well the Saints: and that is too show, that there aught to be no disputing nor replying: but that vices should be condemned sharply. For whereunto doth God call us? Too that point must we come. Truly if any man say, men are frail, and alas if they might not be so bold as too cast their eye aside too give a pleasant look, but they should be condemned for it: I say if man's frailty might be construed so, truly that vice would either be utterly lessened, or else made half excuzable. But let us come to our own state. God knoweth our infirmities: but he will not have us to welter in them: for he hath vouchsafed to dedicated us too his servis. Now let us see if we can make these loose behaviours and all these follies, which are but Satan's allurements (as I said afore), too agreed with the word Holiness. What is meant by holiness? It is as much too say, as we must be sholed out too offer ourselves unto God, that he may enjoy us and wield us, so as we may be wholly his, and (too be short) be no more attainted and sullied with the filthiness of the world. If Holiness import all this, and that it must be in us or else we shall not be God's children: it is not for us too plead any more in defence of ribaldry, that it might be taken but for a light fault. Saint Paul therefore bringeth us back too the honour that God doth us: as if he should say, that if it seem over strange and hard unto us too refrain from the vanities wherein the world delighteth so much, and wherein men think even their life too consist, insomuch that the unbelievers think not themselves too be alive, unless they may delight themselves with foolish and wanton dalliance, but that they do but linger and pine away: when we be provoked too the like things: we must consider what honour God hath done us in vouchsafing too dedicated us too his obedience. For what are we by nature? what is there in us? Even from our mother's womb we bring nothing but disorder, we be cursed, we be saped in sin, and too be short, from top too toe there is not any piece in us which is not given too evil: all our members are instruments of sin: nother eyes nor ears, nother mouth, feet, nor hands are exempted. Forasmuch then as we be full of all uncleanness through sin, and yet for all that, God hath now plucked us back from it: is it not reason that we should be dedicated unto him, seeing he calleth us too holiness? And aught not this honourable title too restrain us, from taking such unbridled liberty as every of us could find in his heart too take in following his own lusts? Too be short, Saint Paul meant too show us here, how we may fight against our wicked lusts. For if we follow our own nature, surely though some man be not inclined too lechery, yet shall he have other vices: yea & we have all vices in us, but that we be restrained by God's bridle: and yet doth every man beguile himself on his own behalf. Now what is too be done? We must not spare ourselves, but rather fight against ourselves. Let us not be dismayed though the Devil be so subtle, and we so tender and so easy too be soon shaken down: but let us consider how God calleth us too the contrary. And what is that? Too be holy in him. The thing therefore that Saint Paul meant too say in the first place, is that he armeth us by setting before us the state whereunto God hath vouchsafed too call us through his goodness, too the intent that every man should gather strength, and not give any way too Satan: but that although we be sore laid at, yet we should not yield him the victory, because God hath chosen us unto all cleanness. And after he hath drawn us so by gentleness, he doth also set down an horrible menace, and which aught too make the hears too stand up upon our heads: and thereby we see how God endeavoureth too win us too him by all means. When he sayeth, You be Saints or Holy ones: therein God useth sweetness and gentleness, as if he should say, my children, bethink yourselves, for I have not created you too live at alaventure in this world, but I have therewithal adopted you, too the intent too call you too the heavenly heritage. Now then, seeing I have redeemed you with the blood of my son, and given you my spirit too devil in you, too the end you should be my temples, and I be worshipped there: will you now go and give yourselves too all lewdness again▪ and in stead of being my temples, become sties for swine, and suffer your affections too be as dirt and dung too defile you withal, and fall too wallowing again in the mire, after ye have been washed and made clean? If ye will be my children, hold ye in the plight that I have set you. After this manner doth God proceed with us, too draw us too him, as though he did (as ye would say) half flatter us. And on the other side, because he sees us cold, and that we abuze his patience, and are not touched too the quick with his grace when he uttereth it, but follow still our own lusts: he threateneth us like a father who perceiving his child too be unruly, and not of so free disposition as too be won at the first: (sayeth thus unto him:) Wottest thou what? Though I have cockered thee and suffered much at thy hand, yet must thou behave thyself otherwise, and play the good child towards me, or else go too the devil. If thou wilt needs continue still in thy naughtiness, get thee too the gallows: for I am not a father that will suffer myself too be so mocked without redressing of it. After this manner will a father endeavour too keep his child in his good favour if it be possible: but if he see that it boot not, he falleth too threatening and chiding of him, and all too break that stubborn heart of his, if he can. Even so dealeth God with us: and therein we see what care he hath of our welfare, as I said afore.  
Saint Paul therefore, after he hath told us that we be Saints: addeth, that no covetous person, no lecher, nor no unclean man shall enter into the kingdom of God, nor have any part of the heritage that is purchased for us. This threatening (as I said) aught too scare us all, or else we be too blockish. What a thing is it that we should be bereft of God's kingdom? And by the way we must mark well the words that he useth: for he saith, that we shall not possess the kingdom of God and of Christ. Not that they be two divers kingdoms: but too express the better how that inheritance belongeth unto us, namely not by birthright, nor yet by our own purchase, but by free gift. The kingdom of God than is the heavenly life, and all our whole happiness. For out of God what can we have but all unhappiness? Therefore if we be banished out of God's kingdom, we must needs be plunged in all misery. But it is expressly said, too be the kingdom of Christ: and why? Because it was purchased us by his blood, and also because we be now restored again too the state from whence we were fallen in our father Adam. Again, we know that the inheritance is given us in our Lord jesus Christ, to the intent that we being his members, and adopted of God by his means, should also be partakers of that which is peculiar to him. In the first too the Hebrews he is called the heir of all things: and is that too shell us utterly out? Not: but because we cannot otherwise be taken for God's children, but by being incorporated into the body of our Lord jesus Christ, to whom all belongeth. Now then, if we should be rejected of God, if we should be cut of from all the benefits which have been purchased for us by our Lord jesus Christ, & that this should come to pass through our own unthankfulness. Alas, should we not be too too blockish? Yea, and for the better expressing thereof Saint Paul useth the word Heritage or Inheritance. As if he should say, if ye were heirs of God's kingdom from your mother's womb, consider how great a grief it aught too be unto you too be set beside it. But now understand you, that the kingdom of God is communicated unto you by our Lord jesus Christ, because he hath purchased it for you, and made you his brethren and fellows. And understand ye beside, that it is because God hath adopted you freely: and yet you have it not by birthright, nother can ye say that it is your own, otherwyze than by free gift. Now then, seeing it is a state of inheritance: will ye be so lewd as to looze such a benefit when it is offered you? Shall God invite you so graciously too his glory, shall he offer you all the joy and happiness of the kingdom of heaven, shall he match you with his own son, and by that mean make you too possess all the good things that you can wish: and shall all this be nothing worth to you, but that you will needs hold scorn of it and refuse it? How can Satan so far overmaster you? We see then how Saint Paul meant too waken us here earnestly by all means, too the intent that if we cannot be drawn wholly unto God by love, at leastwyze yet threatening may do us some good, and move us too yield, that our desires may by that mean be bridled, and our lusts not overflow so outrageously, but that sith God showeth himself our judge, we may at leastwyze refrain too resist him: for that is all one as if we would openly run rushing against him. Seeing that he with his own holy mouth hath avowed us too be banished from the kingdom of heaven: if we notwithstanding do make none accounted of the things that he telleth us: what a dealing is that?  
Furthermore whereas Saint Paul sayeth, that nother whoremoongers, nor cuetous men, nor unclean persons shall enter into the kingdom of God: he meaneth not that all such as have offended and done amiss, are rejected of God. For who is he that can say, he is clear of all the vices that are rehearsed here? But he meaneth the whoremoongers, covetous persons, and loose livers that take pleasure in their lusts, and are hardened in them, and are so settled in the filthiness of them, as there is not any more fear of God in them too hold them back. We hear what he sayeth too the Corinthians, 
1. Cor. 6. b. 8. 9 10. 11.  where having made a greater beadroll of the same and other vices, and having first uttered the like sentence, telling them that all such as are given too those vices shall never come in the kingdom of God: he sayeth, and such have you been. He showeth that the faithful also had been stained with the like corruptions. But ye be washed and made clean, (sayeth he) ye be sanctified by God's holy spirit, and through the blood of our Lord jesus Christ. As if he should say, by nature ye were miserable, and folk given too all lewdness. The willingness and desire that you have now too serve God, came not of yourselves, but of Gods drawing of you unto him, that whereas you were erst as wild beasts, he hath brought you unto his obedience: whereas ye were foul and unclean, he hath washed you with the blood of our Lord jesus Christ: and whereas you were unholy, he hath made you holy by his holy Ghost. And therefore fall not too wallowing and plundging of yourselves again into uncleanness. Thus the true meaning of those words is in effect, that the wicked and such as lead an aweless and lawless life, that is too say, such as fight not against their lusts, but delight in naughtiness, shall never come in the kingdom of God. For first of all, if the faithful be not renewed at their birth by the spirit of God: they be stained with the sins whereunto mankind is subject, yea and we see some that are wholly given unto them. And albeit that our Lord have wrought in us by his holy spirit: it doth not therefore follow that we be so well reformed at the first day, as there is no more evil in us. For we must be fain too keep continual battle through repentance, all our life long. And repentance should take no place, if we felt not sin dwelling still within us. Therefore it sufficeth that it reign not in us, as S. Paul exhorteth us in the sixth too the Romans. There S. Paul telleth them too whom he speaketh, that if they look upon their former life, they must needs be ashamed, because they were so strayed away, that they had forgotten God and all virtue and honesty. Ye cannot (saith he) remember what ye were before ye were converted too the belief of the Gospel, but ye must needs cast down your eyes with great shame. And yet notwithstanding he telleth them, that sin must not now reign in our mortal bodies, although it devil there still. In deed it were too be wished that there were no sin dwelling in us, and that we were all like the Angels of heaven. But Saint Paul knowing well that we cannot attain too that so long as we devil in this world, and until we have put off our corruption, and be dispatched of this transitory life: willeth us yet at leastwize, that sin should not reign in us. So then, although we be stained with many vices, yet let us so fight against them, that they may not become heinous crimes, as though we rebelled against God, but continue only as infirmities, so as we beseech God too forgive us them quite and clean, acknowledging that we have need too obtain mercy daily, accordingly as it is not without cause that he teacheth us too ask forgiveness of our sins. And so ye see how that saying is too be understood.  
Now furthermore S. Paul addeth (as we have seen already to the galatians) that covetous folks are Idolaters. 
Gala. 5. d. 20.  Truly this matter were well worthy too be discoursed more at length, 
Colos. 3 ●. 5.  and there is nothing spoken of it which may not be spoken again. Howbeit forasmuch as in handling the Epistle too the galatians, I declared there why S. Paul calleth Covetous folks Idolaters: it shall suffice too touch the pith of the matter in few words. For as touching other vices, they do in deed make us too forget God. What are the inordinate lusts of our flesh everichone of them, but Idols? for every man is harried away after the things that he desireth, so as he setteth all his heart and mind upon them, and forgetteth God. Therefore it may well be said, that all wicked lusts are Idols that impeach the majesty of God, and provoke us too strive against him, yea and too shake of his yoke, and too betake ourselves unto Satan. Nevertheless, Covetousness is justly called Idolatry, because it is certain that when a man doth once give himself thereunto, he jetteth his whole felicity therein. He is not like a Glutton, who hath some remorse and shame of his naughtiness: nor like a drunkard, a whoremoonger, or a blasphemer. For there is yet some shamefastness in them. And why? Because they cannot so blind men, but that they will speak shame of them for it. And although the whole world clapped their hands at them, and knew no whit of their lewdness: yet shall they themselves be enforced too have some hartbyting. Ye see then that all such as offend God any other way whatsoever it be, shall yet be held in awe by some fear, and have some remnant of discretion left in them too say, I do amiss, and how much so ever they sooth themselves, and fall a sleep, yea and even utterly harden themselves: yet shall they be compelled too feel some pricking within. But the covetous man doth so rejoice in his doings, that he thinks not himself faulty, nother before God, nor before man: but (which more is) glorieth in his wickedness. For when he hath fleeced one, and rob another of his goods, and deceived one, and snared or entrapped another: thereupon when he casteth up his account, he will say, Blissed be God that hath prospered me so well. Insomuch that ye shall hear the greatest Cousiners in the world, say, thanked be God, I have made a good hand too day, I have sped well this month, I have gone well forward this year. And yet for all that, if they enter into their own hearts and sift them thoroughly: they shall find there that all was but thievery, extortion, craft, and deceit. Howbeit the devil hath so stopped their eyes, that they have no more discretion nor conscience to say, this is evil done. Forsomuch then as covetous folk are at that point, that they have no more fear of God too stay them and hold them back: therefore are they termed Idolaters. But this is not all the mischief, there is yet a worse point: which is, that they set all their felicity in their riches, and do so forget themselves, as they think there can no harm happen too them, wherethrough they be puffed up with such pride, that they thrust God a hundred leagues of from them, as the proverb sayeth.  
And therefore it is not for naught that Saint Paul exhorteth the rich men of this world, 
1. Tim. 6. d. 17.  not too trust too their goods, nor too exalt themselves for them. He sayeth that purposely, because they have so great opinion of their riches, that they fear not God, but rather utterly forget him. Ye see then that the Covetous folk abuze their riches, by setting their whole heart upon them, (which notwithstanding is forbidden them, 
Psal. 61. c. 11.  by the prophet in the Psalm) and by weltering in such wise in them, that too their own seeming they have their paradise here already. And therefore this cursed disposition and insatiable lust of Covetousness, 
1. Tim. 6. b. 10.  which maketh all men both drunken and blind, is justly named Idalatrie, and likewise all the root of all evil, because the covetous man seeks always his own avails, and whether it be by hook or by crook, by murder or by treason, by perjury or by poisoning, or by whatsoever mean else, all is one to him, so he may compass his desire. Thence spring so many troubles and contentions, and so much bloodshed through the world: that some are poisoned, and othersome have their throats cut, there is none other cause but this insatiable grippleness of covetousness. True it is that Ambition, and whoredom, and such other like vices draw a sort of foul inconveniences after them: but yet doth not that discharge the covetous sort from being attainted with the same. So then let us mark well, that. S Paul speaking of Covetousness, doth justly say, that it doth so subdue us too Satan, as it maketh us too forget God, and make us so brutish, as we stand no more in fear of God, ne have any remorse of conscience, and so puff us up with pride, as God seemeth to be nothing with us, but we yield the honour of the living God unto our gold, silver, & riches. And that is so rank treason, that there is good cause why we be made too abhor it here, as we see by that which the holy Ghost speaketh of it by the mouth of the Apostle.  
Now let us fall down before the majesty of our good God, with acknowledgement of our faults, praying him too make us feel them with true repentance, that being grieved and heartily sorry for them, we may so sorrow for our offending of him, and for our straying from the way of salvation, as we may seek nothing but too dedicated ourselves wholly unto him, that he may daily cut of whatsoever corruption is in us, and make us forsake the world, as the end whereunto we were redeemed and cleansed by the blood of our Lord jesus Christ, and in the mean while vouchsafe too bear with our infirmities, and too rid us of them continually more and more, until he have taken us out of this world, to join us to himself in all righteousness and holiness. That it may please him too grant this grace, not only to us, but also too all people and nations of the earth. etc.   

The xxxv Sermon, which is the third upon the fifth Chapter.  
8. For ye were sometime darkness: but now are ye light in the Lord: walk ye as children of the light:  
9 (For the fruit of the spirit consisteth in all goodness, and righteousness, and truth.)  
10. Trying what is acceptable too the Lord  
11. And have not too do with the fruitless works of darkness, but rather even rebuke them.  
We know how hard a matter it is too reclaim men from evil custom, when they be once inhardened unto it. For the mischief doth easily take root in us, because we be inclined and almost wholly given too it of nature. But yet we be not so soon changed, when we have continued along time in doing evil. For it happeneth unto us as unto sick folks, whose diseases having once gathered strength, do so stick too their bones, as they can by no means be purged away. Now a great number of folk 〈◊〉 given to naughtiness, and bear with themselves in many vices, before they be called of God, and touched too the quick with repentance. Therefore we have need too practice the doctrine that Saint Paul teacheth us here: that is too wit, too know that when we have held aloof from God, and strayed from the way of salvation, we must not flatter ourselves in it, nor make a buckler and excuse of it, because it is become an ordinary thing with us. For we must not pardon ourselves a whit the more for all that, but rather consider that God hath pitied us, and that his drawing of us from the evil wherein we were, was too the end too change us, and too make his power and grace the better known by our life, in that it beareth witness that we be no more the men that we were before. That is the cause why Saint Paul saith in this text, Ye were once darkness, but now hath God enlightened you. As if he should say, that we must not respect either what others do, or what hath befallen in ourselves, too hope too be justified, and acquit of our faults by that means. For when it hath once pleazed God too reach us his hand, and too show us such mercy as too adopt us for his children, and to make us heirs of the heavenly life, in stead that we were forlorn, cursed, and damned afore: that grace aught too prevail greatly in us, too make us become new creatures. And as for them among whom we live, if God give them the bridle and let them alone as men forsaken: let us understand, that it was his will too shoal us out from so miserable taking. And therefore let them be as looking glasses unto us, too behold what a wretchedness it is for men to follow their own lusts. So little then aught the offending and sinning of a multitude, too cover our faults: that we aught rather too take warning by them to withdraw ourselves, and too hold ourselves as it were fettered up under the fear and obedience of our God, seeing he showeth so special favour unto us, whereof the residue which abide still ignorant and unbelieving, are deprived.  
Howbeit for the better understanding of the whole, let us mark first, that Saint Paul hath showed us here what the state of all men in general is, until God have drawn them too him. And he telleth us there is not any cause at all why we should ●ooth ourselves in our virtues, insomuch that this only speech of his, where he sayeth, that we be darkness, (that is too say, that there is nother light, reason, nor any government in us, but rather that we be become stark beasts) ●ught well too make us all too cast down our eyes and too submit ourselves with humility. In deed many shall have some show of wisdom, and be commended of the world as well advised men, and as able not only too guide themselves in their whole life, but also too counsel (and direct) others. Yet notwithstanding, God avoweth that in stead of having right wisdom and reason, we be but brute beasts as in respect of him. Now like as this saying warneth us to sigh and groan before God: so also doth it provoke us too seek the remedy that is necessary for the well ruling of our life, that is, too suffer God too be our master and teacher by his word, (as shallbe declared more at length anon) and also too pray him that his holy spirit may so work in us, and that we may not be led with such overweening, as too count ourselves wise in our own conceit and fancy. And so ye see in effect what we have too remember upon this strain, where Saint Paul intytuleth men by a reproachful name, saying that they be darkness, and that there is nothing but utter brutishness in them. And hereof I have treated already in the last chapter, where Saint Paul showed, that men discern nothing, ne go but too their destructions, until such time as they be reformed.  
Now on the contrary part he sayeth, Light in the Lord, too show that all the wisdom which we have, cometh of a supernatural grace, as they term it, that is too say, we have it not by inheritance, nother can we father it upon ourselves, but it is altogether of Gods working, and we must be linked too our Lord jesus Christ too be partakers of such a benefit. For it is not for nought that the scripture saith, 
Esay. 11. a. 2.  that God's spirit was given unto him too rest upon him with full perfection. Therefore let us learn too distrust ourselves, & to know that all that ever we can bring of our own, will stand us in no stead, but to turn us from the way of salvation, and that we have no wisdom, except it be given us of God's free goodness, too the intent too gather us unto him, and too make us members of our Lord jesus Christ his son, who is our true light, as we shall see anon.  
Too be short, it is all one as if S. Paul should say, that by nature we be but only darkness in Adam, and that we be enlightened again in our Lord jesus Christ. Now (as I said afore) it is too the intent we should seek none excuse, by alleging that we cannot put off our old skin, nor utterly forsake the things that are so printed in us: (for those shifts are but trifling, and they 〈◊〉 pass in account before God:) but contrariwise too the intent we should learn, too examine well what we be, and what our state is, till God have redressed it, and too consider what we have of our own, namely that we bring nothing but cursedness with us from our mother's womb: and therewithal make the grace effectual which God hath given us, that it be not (as ye would say) choked through our unthankfulness and malice, but that we consider well to what end our Lord▪ hath reached us his hand, and showed himself so pitiful towards us: namely that whereas we were plunged in darkness, it was his will to bring us again too light.  
And we be called light in the Lord, not only because we have the word of his Gospel, which is as a burning Cresset too guide us by: but also because that he himself is as the spiritual Daysonne, and doth therewithal enlighten us inwardly by God's spirit. For we see by experience, that men far never a whit the better by having their ears beaten with the doctrine of truth: for one may take pain too teach them, and yet it shallbe but labour lost. Therefore our Lord must be fain too make his son shine, that is too say, like as he hath commanded and ordained his word too be preached unto us: so also must he give us eyes too enjoy the same light. For though the sun shine never so bright in the sky, yet should we find nother fruit nor profit by it, unless we have eyes which are as instruments to receive the light that comes from above. So must God be fain too give us spiritual eyesyght, to conceive the things that are taught us by his word. Ye see then that the mean how we become light in the Lord, is, that on the one side God showeth us the way of salvation by the preaching of his word unto us: and therewithal giveth us a new spirit, or mind, too the intent we should not abide in the ignorance wherein all of us are by nature.  
And Saint Paul uttereth his meaning yet better, when he addeth that we should walk as children of light. Now we see that here he not only prayzeth and commendeth God's grace, too stir us up too glorify him for it, as we be bound too do: but also therewithal showeth the use of it. As if he should say, beware in any wise that ye thrust not God's grace under foot, ne make it unavailable unto you. For his calling of you too the knowledge of our Lord jesus Christ, was too the intent ye should be wholly changed, tod be brought unto this light. For if we would have the sun but only too stand ydly gazing upon it like folk out of their wits, what a thing were that? We were better too have continual night. But the Sun must serve us to apply ourselves too the business which we have too do, and too labour in getting of our living, every man according too his charge, office, and calling. Ye see then that we should abuze the sun, which bringeth us so great benefit, if we should not every of us occupy ourselves in the things that we know too be our duty. Now Saint Paul applieth this similitude too the spiritual daysonne: that is too wit, too the doctrine of the Gospel, saying that it shineth, howbeit not for us too give ourselves too idle speculations, but too the end we should set our hand too the plough, and every of us look wherewith he can and aught too do service, and thereupon make the light available that is offered him.  
Furthermore Saint Paul in one place calleth us Light, and by and by he addeth, Children of light. Both of them come too one end. But yet is it not for naught that he termeth us Light. For it serveth too express the better, that God's grace is not only offered us, but also imprinted in us, so as we be after a sort new shaped by it. And it is not only here that he doth it, 
Phil. 2. b. 15.  but also in the Epistle too the Philippians. Now we have too mark first of all, that that title belongeth properly to none but too our Lord jesus Christ, according as he himself sayeth, I am the light of the world, he that walketh in me, 
●ohn. ●. b. 12.  shall never stray. Ye see then that our Lord jesus Christ is sufficient of himself alone too give us light, and that if we keep ourselves aloof from him, we shall find nothing but darkness nother in heaven, nor in earth, nor in any creature else. For if we speak of God's majesty, it is above all the heavens: yea and the very Angels have no light but that which they borrow of our Lord jesus Christ. And that is the cause why Saint john Baptist is excluded from that honour, 
john. 1. a. 8.  when he saith, that he was not the light, but that that dignity belongeth peculiarly to the son of God, who inlyghteneth all men that come into the world. Again, the Apostles, and all such as preach God's truth are also termed light in their degree, 
Math. 5. b. 14.  when as it is said, ye be the light of the world. Not that that belongeth properly unto them: but because God serveth his own turn by them, when he delivereth them his word to guide others by, and to show them the way of salvation. Now if he that beareth the Candle too light other men, do reel and stumble, and stray here and there, what a thing is it? Therefore in as much as God hath given us the charge too preach his word, we be warned too walk in such wise as every man may be edified by our life. And yet in the mean while, this is no derogation at all too the honour of our Lord jesus Christ: for they that are enlightened by him, must not thrust forth themselves to be fellow and fellow like with him: but he alone must continue the ly●ht still, and we enlighten one another, according too Saint Paul's saying in the text that I alleged afore, 
Phil. 2. b. 15.  where he sayeth thus too all the faithful: You be as Lamps burning in this world, even by having the word of God. The light than which the Scripture alotteth, as well too the teachers, as too them that are taught, is, that all of us must have God's word, which must be as a candle set up aloft, and our lives must so ruled thereby, as the unbeeleevers may be drawn too the faith and reformed, or else confounded and put too shame, when they see that our Lords calling of us too profit in his school is not in vain. And so ye see in what sense S. Paul sayeth, that we be light in the Lord, namely because God's word aught too be as a burning Lamp unto us, not only too guide ourselves by, but also too show the way too all such as otherwise should go astray.  
Hereunto he addeth, that we be children of light, to do us to understand, that our light cometh from elsewhere than of ourselves, and that we borrow it of him that is the light of the world, 
john. 8. b. 12.  as I have alleged before. According whereunto it is said, that God is the father of light, and so also doth the Scripture name him. Again, our Lord jesus Christ is the true light, 
james. 1 ●. 17.  whereby God appeared unto us, and whereby it is his will too enlighten us. Therefore are we the children of light: that is too say, we be so i●●yghtened, that God's light is in us: namely because we be members of our Lord jesus Christ (as I said afore) and communicate with him, and he guideth us by the light of his Gospel, and inlyghteneth us also by his holy spirit. And forasmuch as our Lord worketh in us by faith, he dreepeth it into us by measure, as he himself thinketh good, as we have seen in the fourth Chapter. Howsoever the case stand, let us esteem God's grace as it is worthy, and as it deserveth, and thereupon turn it too our own benefit, that it be not disappointed through our recklessness, but that we may walk, that is too say, consider whereunto God hath called us, and every of us employ and enforce himself thereunto.  
Now hereupon Saint Paul gives a warning, that the fruit of this light is, Goodness, Ryghtuousnessr, and Truth. As if he should say, that he speaks not here after the common fashion of men▪ but intendeth too bring us unto God, and too show us too what purpose it serveth us to be Christians, & which is the true use of the learning that we have by the Gospel, and also how the power of the holy Ghost aught too show itself in us, that is too wit, in the well ordering of our life. For by these three words, Goodness, righteousness, and Holiness, he meaneth that we should not do any body wrong, but endeavour too live uprightly and faithfully with our neighbours, and also be kind hearted in having compassion one of another, too bear patiently one with another, and too secure one another as need shall require. True it is that there are other things requisite in a Christian man's life: but here Saint Paul comprehendeth all under one kind. As if he should say, my friends, God is singularly gracious unto us, in gathering us unto him, whereas we were strayed away into destruction: and that whereas we were held in thraldom under the tyranny of the prince of the world, 
john. 12. e. 31. & 14. d. 30. &▪ 16. b. 11.  which is the devil: he hath set us free, and made us members of his only son our Lord jesus Christ. Lo here an inestimable benefit. And now must we show too what end our Lord hath used so great mercy towards us. That (sayeth he) must be known by our life, even by walking one with another in all goodness: that is too say, that we be not cruel as dogs and Cats, nor given too guile, craft, and malice, too deceive and wind one about another, but go on sound and roundly in all things, & deal so uprightly as every of us endeavour to yield his neighbour that which is his dew, so as no man be wedded to his own profit to grieve others. When our life is once ordered after this manner, then shall men perceive that we bear fruit in the light, & that the light also beareth fruit in us, that is to say, that the light which God hath given us is not idle, but that like as God hath enlightened us, so we apply ourselves too do the things that he commandeth and appointeth. That is the cause why Saint Paul speaketh of the fruit of righteousness, according too my former saying, where I told you that the sun giveth not light to the world, too the intent that every man should sit still with his arms folded one within another, or too the intent we should be as the fowls that fly in the air: but too serve our turn, by guiding us in all our doings. That is the fruit and use of the Sun. Therefore the Gospel is not a fruitless thing, the working of it must show itself in our life, that is too wit, by being righteous, kind hearted, and faithful. Now under those words Saint Paul hath compryzed all things belonging too the two tables of the Law. For (as I told you afore) Charity serves not too make us forget what belongs too Gods servis, as though that were a thing of small weight: but it is the manner of the scripture too sand us back too our neighbours when it speaketh of the serving of God. For it is certain that if we love our neighbours as we aught too do, and live with them according too God's law, God shall always have his chief right. For until we be ruled under his awe, every of us will love himself too much, and desire too draw too himself, and too glory in himself: and too be short, there will be nothing in us but Pride, Uaynglory, Covetousness, Cruelty, and all manner of Deceit, until our Lord hath brought us under his yoke, and we bowed ourselves unto his obeisance, too honour him and serve him, and to bliss his holy name. And this shall be done when we yield men their duty: for that is a true trial and record that we fear God.  
And now too show us how we should live in the world, S. Paul setteth down these three things: namely Goodness, that is too say, kindheartedness in having pity and compassion upon such as are in distress, too relieve their need, and too bear patiently with their infirmities. Thus much concerning the word Goodness: Next that, is righteousness, which signifieth upright dealing, so as we take away no man's goods, nor go about too advantage ourselves by the hindrance of our neighbours, nor be given too pilling and polling, but (too be short) be contented with whatsoever God giveth us, without raking of other men's goods or possessions unto us. Last of all is added Truth, which is contrary too all crafty packing, and too all lewd practyzes, whereby we labour too draw other men's goods to us. Then have we once these three things, it is certain that Charity reigneth fully and perfectly in us. These are the things that we have too remember upon this strain. Will we then show that our training up in the Gospel hath not been in vain, and that we have not forsaken the grace of our Lord jesus Christ? Let us live uprightly and evenly among men: and again, let us be kind hearted both in bearing one with another's infirmities, and also in succouring them at their need: and (finally) let us be faithful, that is too say, let us use no craft nor subtlety, but let us be soothfast, and wherein so ever we have too deal with others, let them not find us double.  
The thing therefore in effect which we have too bear in mind, is that Gods enlightening of us, is to the end we should no more plunge ourselves in darkness, but that when we have once taken light of him, we also should endeavour too give light too wretched unbelievers; which wander and reel, and stumble, and are like too break their necks, because they be as silly beasts: and no marvel at all, for they have no light too guide themselves by. True it is that that shall not excuse them, but that they shall always be guilty before God: for their ignorance is matched with malice. But what shall we on our side have too lay for ourselves when we stray so away, seeing that God hath enlightened us by his word and holy spirit, and knit us too our Lord jesus Christ, who is the daysun of righteousness, as I have declared already?  
Now hereupon S. Paul telleth us, that we must try and examine what things please God. And this reacheth further than that which he hath said: for it showeth us which is the true rule, which if we follow, we cannot do amiss: namely too frame ourselves according too Gods will. 
Psal. 11●. b. 10.  And truly we know that the fear of him is not without cause called the true wisdom. For whereof cometh it that men overshoot themselves into all evil, 
Prou. 1. a. 7. & 9 c. 10.  but because they forget God, and bury the remembrance of his name and majesty? For they that have God in their minds, shall ever be restrained as it were with a bridle. Although their flesh tempt them too evil: yet will they resist, and consider that as long as they live in this world, they must spend their life in his service that gave it them. Then if our minds be upon God, surely it will arm us and give us strength against all temptations. And S. Paul sayeth here, that we must examine well what things please him: wherein he wakeneth up our recklessness. For in the foresaid despyzing of God which I spoke of, there are two things. The one is that men fall asleep in soothing themselves, and think not that ever they shall come too accounted, and thereupon do rest so sound, as if it were in us to make good or evil. And afterward they fall outrageously too flinging themselves at aladuenture against God. Therefore it is not enough for us not too fight wilfully against God, nor too play the wild beasts, or thee (mad) Bulls, which push every way with their horns: that is not enough: but we must be watchful in inquiring thoroughly what is lawful for us, that we may discern between the things that God permitteth, and the things that he disalloweth. Too be short, the first thing that Saint Paul showeth us here, is, hat our life shall never be well ordered, until it be wholly conformable too Gods william. Mark that for one point.  
Secondly (as I have told you) we must not think that God forgiveth our carelessness, when we do (as it were) wilfully shut our eyes, and are contented too go astray without taking any great heed: but that it behoveth us too stand upon our guard, and too seek diligently what God alloweth. Those are the two points which we have too mark. As touching the first point, we see how men have always taken leave in all ages too follow their own inventions, as they term them. And soothly it hath ever been a common proverb, that the intent judgeth men: and it is very true in part, but men have misexpounded it and misconstrewed it. For under that presence, every man hath imagined that he should be cleared before God, and be taken for righteous, so he had no intent too offend. After that manner do the Hypocrites ween themselves to do well: and when they have invented a sort of follies & superstitions, they bear themselves on hand, that God aught too take all in good worth, because they weened them to be good. But God deals not according to our imagination. We see then, that men did foully beguile themselves, in imagining that it was enough for them too have a good intent or meaning, as they term it. And even therefore is there nothing but hellish confusion in popery, because they have forsaken God's word, and regarded not what he bade or forbade, but took leave too do some this thing, and some that, as it came in every man's fancy, and all under colour that men are too be judged by their intent. True it is (as I said afore) that the intent judgeth men (in some respect.) For although we do the most commendable work that can be devised: yet shall we not fail too be condemned at God's hand, if it be not done too the right end. If our honest dealing be but in outward appearance, too get report that we be the henestest men in the world, and in the mean while all our virtuousness is but dung and filth within: it is but a show of honesty. And why? Because our intent is lewd and crooked. But yet for all this, (as I said afore) we must not take head too do whatsoever our own brain teacheth us: 
Rom. 12. a. 1. 2.  for our chief wisdom is to seek what Gods will is, according whereunto Saint Paul sayeth, it is our reasonable service which God commandeth us, and wherein our obedience shallbe well allowed. But if we will needs do all upon our own head, God will reject it all: for that is not reasonable, it is but trash and trumpery of Satan. Wherefore let us mark well what is told us here▪ that is too wit, that we must not seek any other difference between good and evil, than by weighing it in God's balance, and not in our own, too say, It seemeth too me, and I think it too be good, and I will take some taste of it. Let us beware (I say) of bringing such rashness with us, and let us be as little children that are newly weaned from the teat. Let us learn of God, and suffer ourselves too be guided and governed wholly by him. Ye see then that humility is the beginning too serve God well, when as we be not puffed up and carried away with overweening, nor so rash as too say, I ween so, I think so: (but contrariwise, too think thus:) is this of God? hath he spoken it by this word? Although it seemed too be the best and excellentest thing in the world: yet notwithstanding; I would not fail too refuse it, if it be forbidden of God. And that is the cause why it is expressly said, 
Deut. 12. a. 8.  thou shalt not do the thing that seemeth good in thine own eyes. And for the same cause are we forbidden too be wise in our own conceits. Only let us assure ourselves, that too be taught of God, is the infallible wisdom. But as soon as we step aside from that which he showeth us, we be but wanderers though we were the wyzest too outward show, and the best esteemed in the world. Too be short, we see how all that ever men can bring of their own, will stand them in no stead, but only too condemn them. And why? There is nothing that can guide us but only Gods will: it is the only rule whereby we may say, this is noughtwoorth, or this is good. Now seeing that the devil hath gone about too bereave us of such a benefit: it behoveth us so much the more too stand upon our guard, that is too say, too be heedful, and too apply all our wits thoroughly too the seeking out of Gods william. We be careful enough for our temporal profit, for men never (lightly) take thing in hand without forecasting well what may ensue. O (say they) behold, I shall cast myself into such a danger: again, this will serve my turn that way, or else this may hinder me, or hurt me. Now than we be heedful enough in seeking the things that belong too this flightful life: but in the mean while we step forth at aladuenture in serving God. And although we pretend great zeal in seeking the heavenly life: yet we show thereby that we make none accounted of it, and that all that ever we do is but for fashion's sake, and as it were taskwoorke. Therefore let us mark well that men shall not be so sore condemned, when their rebelling against God is not wilfully and of set purpose, as when they harden themselves in their frowardness. True it is that men shall do some things without looking nearly to them: but yet must they look whether God like of them or no. The thing wherein we must be wyzest and best advised, is not too make our own profit after the manner of the world, which counteth the wylyest folk wyzest, but too get us spiritual discretion, too know what things God alloweth, and too follow the same.  
Now hereupon he addeth also, that we must not have too do with the fruitless works of darkness, but rather rebuke them. This is not added without great reason. For although we be well disposed too frame our life according too God's word: yet shall we be shouldered from it, if we learn not too resist all temptations. Truly although we saw no vices about us too withdraw our obedience from God: yet have we such store of vices already in us, that we must needs have profited very well in God's school, before we can be disposed too submit ourselves in true obedience, and to say, Lord reign thou over us, and let thine only will be our rule. But yet let us put the case, that we were come so far forth, as too feel no resistance nor geynsaying in ourselves, but that we could so subdue all our affections, that they might after a sort be ruly: yet notwithstanding, the devil never ceaseth too assail us on all syds, one while by light biekering, another by undermining, and another while by giving alarms & open assaults, so as he will soon overwhelm us, except we be well fortified, & God have given us invincible power to withstand all his policies. That is the cause why Saint Paul addeth, that we should not have too do with the unfruitful works of darkness. As if he should say, my friends, I know well that the uneazinesse of going unto God in this world, will be as a block too keep you back from doing of your duty. And although ye know that God aught too have the mastery, and that we aught too be under his subjection: yet notwithstanding when ye be conversant with the despisers of God, and with unholy persons, it is very hard for you too walk uncorruptly. For look how many vices reign, so many infections are there too attaint you, and it is very hard for you too scape unperverted, like as it cannot be but that we must feel some prickings when we walk among thorns. Forasmuch then as there is such abundance of corruptions through the whole world, as a man can scarcely remove one foot but he shall stumble upon some evil or other: It standeth us on hand too have great strength too maintain us unimpeached in the serving of God: or else we must be utterly ●urned away from his obedience. But what for that? There is no excuse for us, sayeth Saint Paul. It will not boot us too allege, Alas, what shall I do, I that am a poor frail creature? If God had set me alone by myself, I could serve him the better: but I am here among so many vices, that I must needs do as other men do: for some pill, and some poll, some are whoremongers, some are drunkards, and some swearers: and finally I see so much wickedness, that it maketh my heart too quake: and seeing I am hemmed in with all these things, what can I do in such extremity? We will allege all this gear (say I): but it is in vain. Wherefore let us learn too prepare ourselves in such wise too the serving of God, as we may stand obediently in battle ray too resist all temptations. It is true that we shall have much ado too bring it too pass▪ but yet will God be strongest, so we pray him too govern us with his holy spirit. And that government serveth not only to subdue us too his dominion: but also too give us victory against all the things that Satan practiseth too overthrow us. Ye see then that if we call upon God and put ourselves to his guiding: it is certain that we shall have enough too make us keep on our way, notwithstanding that this world be full of wicked stops, too thrust us out of the way. The thing then which we have too remember upon this strain, is, that besides the good mind which we must have too submit ourselves unto God, and besides the lowliness too accept and receive whatsoever God commandeth us, & too frame our whole life thereafter: we must also be armed to fight against all the assaults that Satan maketh against us, and though we see the whole world set upon naughtiness, we must not think that that may serve too diminish our fault before God, but consider that it is his will too exercise us after that fashion. Yet notwithstanding if we call upon him, and put our whole trust in the working of his holy spirit: surely we shall obtain victory against all that ever Satan can trump in our ways. And so ye see how we may overcome all things that hinder our serving of God.  
Finally, S. Paul following still the similitude which he brought in afore, telleth us that we must not have too do with the works of darkness. As if he should say, that we must be separted from the unbelievers, and that when we live at aladuenture, as though God had not wrought in us, & as though his word had done us no good at all, it is as much as if we trampled jesus Christ under our feet, abolished the fruit of his death & passion, & defiled his blood, which is the fountain of all holiness? Si●h it is so, let us look too retire out of darkness, and not too have to do with it in any wise. And his calling of them by the name of fruitless works, is too show us, that when we be so mingled with the unbelievers, worldlings, and despisers of God: we shall receive but a poor reward, which shall yield us no fruit at all. What gain we then by taking leave too do evil, under colour that the most part of the world is given too wickedness (nothing) for all of them must reap the reward of everlasting death, for follow one another after that fashion. Now then let us look neerlyer too ourselves: for when men pardon themselves so lightly, that they seek nothing else but too keep themselves fast fettered under the subjection their father Satan, and too cast themselves as it were into the bottom of hell: Alas is it not a wretched liberty? Saint Paul therefore telleth us expressly, that we aught so little too intermeddle ourselves with the corruptions of the world, that we should rather endeavour too amend those which take such liberty too do evil, that they utterly overthrow themselves: and that both we and they aught too be so held in obedience to our God, as his word and holy spirit may serve us as an invincible power too fight against all assaults, and that we may be so armed and furnished therewith, as it may be unto us both a helmet, 
Ephe. 6. c. 14.  and a breastplate, and a harness, and a sword, as we shall see hereafter. And let us beware too walk so in this world, as we may serve our God with true constancy, and not be turned from him for any troubles, impediments, lets or stops that can be laid in our way.  
Now let us fall down before the Majesty of our good God, with acknowledgement of our faults, praying him too touch us with such repentance, as we may be sorry for them, and rid them away more and more, too the strengthening of us in his fear, and in the keeping of his holy commandments: and the mean season he bear with our infirmities, until we be quite and clean rid of them: and make us too profit from day too day in the doctrine, that is too wit, in the remission of our sins, until we come too the perfection of his righteousness and glory. And so let us all say, Almighty God heavenly father.   

The xxxvi Sermon, which is the fourth upon the fifth Chapter.  
11. Have not too do with the fruitless works of darkness, but rather rebuke them.  
12. For (as for) the things which they do in secret, it is a shame even too name them.  
13. But all things are laid open when they be rebuked by the light: for the light is it that lays all things open.  
14. Wherefore he saith, awake thou that sleepest, and arise from the dead, and Christ willinlyghten thee.  
We have seen this morning, that although there be many things in the world too turn us away from the serving of God: yet must we not therefore serve as though that might serve us for an excuse. For there have been stumbling blocks in the world at all times: but the remedy for them is this doctrine, that is too wit, that God's children must stand upon their guard, that they corrupt not themselves by companying with the unbelievers, because God hath sholed them asunder. And it is not enough for us not too be drunkards, whoremongers, thieves, or murderers: but we must also shun all manner of evil wheresoever it be. In deed we aught too begin always at ourselves: 
Luke. 6. f. 41. 42.  for hypocrites will always spy a mote in their neighbours eye, and yet bear a great stone in their own, without feeling it. But if we will be right and sound judges, let every man examine himself, and begin there in condemning vices. Let us consider well whether we ourselves be faulty or not, that we may first and formest make our own indictment before God, by hating the evil that is in ourselves. Howbeit we must also show therewithal, that we love God better than the world, and not maintain ourselves in favour and friendship of the wicked, by foading them in their faults, and by flattering them. And for that cause S. Paul addeth, that we must rather even rebuke the works which can bring nothing but utter cursedness. And this serveth, not only too show the zeal which we have that God should be honoured: but also too withdraw silly souls that are in the way too destruction, and too bring them back again into the way of salvation. Lo here two causes which aught too move us too reprove evil. The one is, that it must irk us too see God offended, and men provoke his wrath by overthrowing the order that he hath set. Seeing then that God is by that mean despised, and his word trodden under foot: it aught too grieve us, according too the Psalm, 
Psal. 69. b. 8.  where it is said, that we aught too receive too ourselves the reproaches that are offered too God. Also we aught of duty too have a care of those that are redeemed with the blood of our Lord jesus Christ. If we see the souls go too damnation which did cost God so dear, and make no reckoning of it: it is a scorning of the blood of our Lord jesus Christ. And even for that cause also doth S. Paul tell us, that inasmuch as we be separated from evil, too the intent we should not be companions of such as despise God, nor in any wise be like them: we must too the uttermost of our power show, that we hate them, to the end that they being by that means ashamed of their lewdness, may be touched with repentance. If we have once profited so far: it shall be a great gain too have drawn back a wretched soul that was in the way too destruction. And after the same manner speaketh Saint james of it, exhorting us too do it, saying: The thing that you shall gain by it, 
jam. 5. d. 20.  is, that you shall save a soul from losing. And although men be hardened in their sins: yet is it too great purpose for us too show the zeal that we have of honouring God, and that his word should not be so impeached, nor the order broken which he hath set, without declaring that the same displeazeth us. For if a man will be known too be a good and faithful subject, he will not suffer any man too speak evil of his Prince, without setting of himself against him. (Likewise,) that child shall be taken for unkind and unhonest, which heareth his father wrougfully ●lamed and defaced, and maintaineth not his honour or honesty.  
Now, is not God our sovereign prince? Yis: and although we be but wretched worms of the earth, and vile carrions: yet doth he the honour unto us too adopt us for his children. Now then, if wicked and heathenish folk deface his majesty, and darken his righteousness, yea and endeavour too pluck his dominion from him, and we dissemble at it: is it not too excessive and intolerable a lewdness? Therefore let us mark well what is told us here. For it standeth us so much the more on hand too mark this text, because this vice hath reigned in the world in all ages: namely that according as every man is more or less desirous too be flatttered, so doth he the eas●yer bear with other men, not after the manner which we have seen heretofore, which is that we aught too have compassion of such as are weak, and too use patience towards them: but clean contrariwise, that is too wit, that we be contented too feed the evil, and too enter continually into a willing confederacy together: and too the intent that other men should not sift us too narrowly in our vices, but let us alone too do what we list, we give every man leave too take like liberty too himself. And that is the cause why all things are out of order now adays in the world. Again, we be loath too provoke any man's displeasure against us, insomuch that we had liefer betray God, and too betray our neighbours both body and soul, than too use the liberty that God's spirit commandeth us. We see a wretched man play the naughtipacke: let him follow his own swinge, (say we:) it makes no matter too us. And why? for we will not discontent him. Again, we see othersome pervert all order of justice, and infect the whole people and country. And we pass it over easily without speaking against it. And why? O I will not bring myself in displeasure with a man of authority. Let some other body lead the dance, and I will willingly say, Amen too it. And if he were hanged on a jebet a while, he had but his desert. But no Godhamercie to me in the mean while. For why? I will not go put myself in any hazard (for the matter.) Thus are vices passed over nowadays. But yet will not God give over his right for all that. For the said sentence shall stand inviolable on his behalf, and according too the same shall we be condemned as full of treason, that is too wit, we shallbe held for companions of the wicked, if we play the blind and deaf (beasts) when we should restrain naughtiness by setting of ourselves against it, and (as much as in us lieth) do suffer God's honour too be so abased, as all honesty is overthrown, and we say nothing too it. Therefore aught we too be the more attentive too this warning too rebuke evil, and (as I said afore) by showing (too the uttermost of our power) that we mislike of it, and also by being diligent too let it, if it lie in our power too do it. If every man employed himself after this sort, surely we should see another manner of soundness in the world. For what is the cause that God's name is so much blasphemed? It is for that the blasphemies are cloaked, and every man had liefer too defile himself with other men's lewdness, than too purchase any disfavour or misliking, as they say. In like case is it with drunkenness, lechery, robbery, and all extortions and wanton doings that are committed. But had we the zeal that is commanded us here by Saint Paul: surely we should be much more courageous and stout in rebuking such as do amiss. On the other side also we show ourselves too have no love nor kindness among us, when we suffer good men too be trampled under foot and misuzed, for we aught too reach them our hand. Again, men's souls go too destruction, and we remedy it not, though God have done us the grace, too place us in his stead, in that office of saving the things, that were in the way too be lost and damned.  
Now S. Paul having spoken so, addeth to confirm the same doctrine, and too quicken up the slothfulness that is in us, that the cause why the unbelievers take liberty too do such evil, even as they be ashamed too speak of, is for that they can hide themselves (from men.) And why? For they have no fear of God: and therefore they take themselves too be well hidden. When a these perceives no body near him, he rifleth cubboordes, he breaks open doors, he filcheth, and he catcheth and carrieth away. Very well, because he cannot yet be convicted afore a judge, he bears himself on hand, that he is scaped quite and clean. If a Robber or a murderer get into some blind nook, he thinks himself well hidden, and if he find a man astray, he pulls him too him, and strips him, and woundeth him, yea and cutes his throat too, if he cannot otherwise master him, and he thinks himself well escaped, because no man sees him. In like case is it with all other deeds: for we be more ashamed of men, than afraid of God. The scripture cries out, that all our thoughts must come to accounted, and that not only our wicked deeds shallbe punished, 
Psal. 32. a. ●.  but also even the things that we thought too have been buried. For at the last day the books shallbe laid open, that is too say, nothing shall be forgotten, except we have obtained this grace that is promised in the Psalm, namely that God forgiveth our s●mes. And that is not done without repentance. But they that are inhardened too all evil, do but make a mo●ke of it: so they be not put too shame for it before men, let God do what he william. For they be grown so brutish, that they cannot wake, too consider what it is too harden their hearts against the sovereign Majesty of God. Therefore when the unbelievers and despisers of God, get covert and lurking holes after that sort, there is so vile licentiousness among them, as a man would be ashamed too think what they do and say.  
But Saint Paul addeth, that when they be rebuked, the mischief is discovered, and their liberty cut of, because it is a bridle to them. Not only because they be blamed afore men, but also because they feel themselves too have too do with the heavenly judge, and that it is a dreadful thing too fall into his hands. Too be short, Saint Paul meant too show too what purpose rebuking may serve, when we use it rightly and with good zeal of charity. Now I have told you already, that we must not use any hypocrisy, nor justify ourselves by condemning other men. But when every of us hath well examined his own life, and hateth the vices whereto we be subject, and wherein we be wrapped: let us endeavour too bring ourselves home unto God, praying him too strengthen us so by the power of his holy spirit, as we may strive too frame ourselves according too his will and righteousness. And that done, let us not flatter such as do amiss, but let us tell them freely the thing that may do them good. The profit that will come thereof (sayeth Saint Paul) is that God shall not be so grievously offended as we see he is: and moreover whereas men were past shame afore, they may by that mean be brought too some honesty, and whereas it seemed too them that they had leave too do all manner of evil: they shall repent themselves, and draw others too repentance with them. But much more aught this (that followeth) too move us. For too say, that we should line in this world, and enjoy the infinite benefits that God bestowed upon us, and in the mean while suffer his authority too be defaced, even when it may seem that men would pluck him out of his seat by blaspheming his holy name: when men shall provoke him too anger, and we let all slip: must we not needs be arrant villains and traitors? If we were found at some man's cost, and one should rail upon him in his own house, or practise too murder him, or rob him of his goods, or defile his wife, or entice his child too naughtiness: and we in the mean while should sit cramming of ourselves, and eat of his bread and drink of his wine, and (too be short) be fed and maintained at his charges, (and yet let all alone, and say nothing too it:) should we not deserve too be stoned, and too have all men too spit in our faces? Yis certainly: for the vice of unthankfulness shall always be condemned, even among men. Now if we be so much bound unto a mortal man, as too maintain his honour and honesty, when we be found of his free cost: what aught we too do for our God? Are we not in his house as long as we live in this world? Have we so much as one drop of water but only of his goodness and liberality? Behold, God hath a fatherly care of us: and yet notwithstanding we suffer his name too be blasphemed, his majesty to be bereft and spoiled of all reverence, his word too be torn in pieces, all order (that he hath commanded) too be broken, the Church (which is his wife) too be corrupted and misuzed, and his children too be enticed too naughtiness: and in the mean while we play mum bowget. I would fain know of you, whether such silence do not sufficiently show, that we be not worthy too eat one bit of bread, nor too be counted in the number of earth worms, Lice, Cimies, and other of the vilest and filthiest things of the world? Therefore let us think well upon it, that we shallbe found guilty of the despyzing of God's majesty, (as we see) because we rebuke not men's vices. That is a cause why the wicked and heathenish sort wax the bolder, and think the world to run on wheels on their side, and triumph in their despyzing of God after that fashion: it cometh partly of our silence. And that is the thing which S. Paul meant too show us here.  
It followeth moreover, that the wretched souls whom our Lord jesus Christ hath bought so dearly, that he spared not himself to have saved them, do perish, and are given into Satan's possession through our sufferance: and in the mean while we make none accounted at all of it. Now then, do we not therein bewray that we have not so much as one drop of charity in us? Yis: and that is the cause why I said, that (in so doing) we be traitors too God and too our neighbours. For when we have no better zeal towards God's name, nor better care of our neighbours welfare, doth not the world see every way that we be full of cruelty and unkindness? Of cruelty I mean towards men, in that we suffer them too perish, even knowing it, and looking upon it: and of unkindness towards God, because we yield him not such honour as he deserveth, when we have not the courage too show, that at leastwise we mislike that men should so derogate God's authority, and the reverence which they own too him. Therefore whensoever we be afraid too provoke men's displeasure, or too purchase their ill will, let us think upon the thing that is told us here: namely that we aught at leastwise too fear the Lord, whose we be, and that seeing we be fed at his cost, we must not abide too see such lewdness committed against him, without showing (as much as is possible, and too the uttermost of our power and ability) that we do utterly abhor such things: I say, as far as we can: for some times our mouths shall be so shut, as we shall be able too do no more but sigh and lament at such utter disorder, when men become like devils that are let loose, in flinging out into furiousness against God, and they that bear the sword seek nothing but too make a confused medley, too the intent that all goodness may be forgotten. For then (as I said) we have none other remedy, but too be sorry for it, according as it is said of Loth, that it grieved his heart too be in Sodom. 
2. Pot. 1 b. 8.  Therefore let us not forbear, but let every of us provoke himself too grief and sorrow, when we see things so out of order, and let us give record of it, as far as it may do good.  
Again, if there be any hope for us to win those that are so unruly: let us continually assay too draw them too repentance, yea, let us strain ourselves too it. For many men allege this proverb too lightly, that a man must not cast pearls among swine. And they bear themselves on hand, that men are swine, before they have tried what they be. Though they have been of light behaviour, yea, or even loose and lawless, so as the devil hath after a sort carried them away: yet must we labour too win them again, 
1. Cor. 13. c. 7.  and have good hope of it, according too Saint Paul's saying, that Charity hopeth well of all things. So then, until such time as men show themselves utterly wilful in evil, and that their diseases appear too be utterly uncurable, let us endeavour too be good Physicians to them, by the advyzements that God shall put into our mouth. And so ye see what S. Paul intended, in saying, that the unbelievers think themselves too be hidden, when they be not perceived nor rebuked, and that when they be let go at rovers, they be as it were in the dark, and thereupon conceive the more boldness too do wickedly.  
But we be partly the cause of it, and we cannot wash our hands of it: for God setteth us in his room in that behalf, and giveth us his word, which hath authority too condemn evil, and yet notwithstanding all is suppressed and thrust under foot. Mark that for one point. But on the contrary part, when the wickedest men in the world be rebuked, then perceive they their shame, whereas before, they discerned not white from black. And why? For if a man be in the dark, he seeth nothing at all, but staggereth and stumbleth: and though he be never so much bewrayed, yet he perceiveth it not. Therefore when God's word is set afore men, and we show offenders their faults with such liberty as is requisite: it is as much as if we showed them a glass, (and said to them.) See what thou art, thou art as fowl and filthy as may be: art thou not ashamed too see thyself? go wash thy muzzle. So then, warnings will always win thus much, howbeit not alike with all men: for (as I said afore) many are hardened, so as Satan possesseth them, and God hath given them up too such a wilful stubborn mind, that they be passed all shame. Nevertheless whensoever any faithful man doth his duty, it will always do good, and some profit will come of it, insomuch that they which were erst as wood beasts, or as wild bullocks, will return, and a man shall see some honesty in them. Therefore let us win that point, if it be possible for us, or at leastwise let us strain ourselves too win it. And so ye see what we have too gather upon those words of Saint Paul.  
Now as touching the word Rebuke: it signifieth properly too discover the thing that was hid. And he alotteth this office unto preaching, according whereunto he taunteth the vainglory that reigned in the Church of Corinth, 
●. Cor. 14. ●. 2.  for their speaking with strange tongues too the intent too be commended, and that men might say of him, This man is a great Clerk, this man can speak all languages: and yet in the mean while there was no edifying at all. Likewise in these days, in the popedom the Organs are piping at one side, and there is chanting of four parts on the other side, and there is such store of gewgaws, that the simyle people are ravished, but never a whit edified. But Saint Paul sayeth, that when we be come together in the name of God, we must endeavour too far the better by it. And how may that be? It is (sayeth he) when good men, and such as are already enured too fear & serve God, are edified by his word. And not only that, but also if an unbeliever comes in, which was erst a mocker, and never had any remorse of conscience, and hear what is uttered in the name of God, (that is too wit, that we cannot scape (Gods hand,) but must needs come before the judgement seat of our Lord jesus Christ, and how dearly jesus Christ hath paid for us, and what a traitorous it is for us too make the sacrifice of his death and passion unavailable:) I say, when an unbeleeur hears all this, and that we be exhorted too fear God, and stirred up too love him for the infinite grace which he uttereth towards us: Although he were erst as a brute beast (saith S. Paul) yet shall he enter into himself & be rebuked. For he useth there the same word which he useth here, the meaning whereof is, 
1. Cor. 14. d. 24.  that whereas his conscience was as good as dead afore, and he in manner brutish: he was enforced too enter into examination of himself, and too be ashamed, so as he could not but give glory unto God. Not that this befalleth too all indifferently: but we see that a number of folk which were gone astray, and had forgotten God, and had no regard at all of their own soul health, shallbe so touched at one sermon, that they appear too be changed all their life after. Now look what is done in common assembly: the same aught every man too practyze by himself. For we be not here too the intent that every man should profit himself only: but too the intent we should also teach one another with mutual instruction. After that manner must we rebuke offenders, too the end they may take no more liberty too mock God after that fashion, nor to shake of his yoke, and to wander into all naughtiness. And that is in effect the thing that Saint Paul intended too show us here.  
Now too confirm this doctrine the better, he addeth yet one other reason: It is the light (sayeth he) that layeth all things open. heretofore he told us, 
Ephe. 5. c. 8.  that when we be once enlightened by God's spirit and Gospel, we must be as lamps too give light into the world. For we have the word of life, which serveth, not only too guide us, but also too draw them into the right way, which have gone astray. Going forward herewithal, he saith, that it is the nature and property of light too discover. And therefore when we suffer naughtiness to nestle and to grow still deeper and deeper in huththermuthther; we show well that we be nother light, nor children of the light, that is too say, that we belong not a whit▪ nother too God, nor too jesus Christ. Too be short, Saint Paul meaneth that we cannot give any proof of our christianity nor of our faith, but by hating and abhorring of evil, as much as is possible, that it may not have his full course and sway. But now let us think upon ourselves again. For (as I said) there is none of us all which is not faulty in fearing men more than God, and in winking at others, to the end that they should wink at us, and not be inquisitive of our doings. Lo how we betray one another by our silence. But there is yet another vice that is worse and further cut of dsquare: namely that besyos our dissembling, we do also help too feed the evil. And so by that means whoredom hath his full scope, because every man and woman plays the bawd. Whereas I say, every one, I mean, that most men & women now adays do wink at all manner of lewdness and misorder, and stop their ears at the things which they might well hear, and every man seeks too conceal his fellows lewdness, men of men's, and women of women's. They might remedy a great sort of enormities that are committed: but they will rather go and ●eray their Gowns and Coats with other folks dung and filthiness, than discover their vices. Too be short, every body plays the bawd in effect, by concealing his neighbours vice, too the end that the other should do as much for him. In like case is it with all other sins. Yet notwithstanding (as I said afore) God hath not spoken this in vain, but we shall one day feel the execution of the sentence which he speaketh here by his Apostle, and then will it be too late too forethink us of that which we will not know now. But let such as fear God learn and remember how it is said here, that God's inlyghtening of us, is too the end that every of us should examine himself, and not be as blind wretches, groping in the dark, which stumble on the one side, & run against things on the other, but that we should know the way of salvation: and moreover teach other men also, by discovering the evil that lay hidden, too the end that such as have turned their backs upon God, and were well appayd too have been in darkness still, may understand that they must be fain too come too the light, whatsoever come of it. The very way therefore for us too show in deed and in good earnest, that we belong too God, and are enlightened by his holy spirit and by his word, is too discover things which should else as it were lie lurking a long time, if we drew them not forth into the light. True it is that Charity covereth a multitude of sins (as sayeth Solomon) and that it behoveth us too be patient, 
Prou. 10. b. 12.  and too bear with many infirmities. For it is not meet that we should diffame one another, 
1. Pet. 4. b. 8.  as diverse do, who in stead of warning those whom they see too offend, fall too sowing abroad of news, so as the streets and the market places are all full of them, yea, and they do so enhance the matter, that of small 'scapes they make deadly crimes.  
Therefore when Saint Paul biddeth us discover men, it is not meant that we should defame one another after that manner: but that the wretched man which had his eyes blindfolded by Satan, should be made too perceive his own misery and naughtiness, that he might be ashamed of it: and that the woman which had given over herself too all unchastity, might be made too recover some honesty, and too return again into the right way, by being put too shame in having her faults and vices laid afore her. The manner then of discovering, is not too backbite one another, or too taunt and upbraid one another by this and that, and too play the hypocrites, who will strain at a gnat, 
Math. 2●. c. 24.  and swallow up and Ox or a Sheep at a morsel: that is too say, which will make conscience in very small and light matters, and not see a number of great enormities, which they suffer too pass hard by their nozes, without being any whit offended at them. We must not do so: but when we see the mischief fed and increased by our unfaithfulness, let us provide for it. and let every man be compelled too think better upon himself and upon his vices, that he may amend them. This in effect is the carefulness which Saint Paul enjoineth us here: and it is the very mean to rid away the plagues that Satan would have maintained still by silence and dissimulation. Therefore whensoever we perceive any impostume lying hid, let us beware that the matter settle not so long within, till the disease become uncurable: but let us purge it out of hand, and let admonitions serve as it were for lancers, and letting of blood, and for such other means and helps too take away the rotten matter that might mar and infect the whole body. And so ye see in effect how we aught too put this doctrine in ure.  
Now hereupon Saint Paul inferreth, that Therefore our Lord jesus Christ, in all the doctrine of the Gospel, speaketh too them that are fallen asleep in their sins, & to such as are as good as dead, too the intent they should wake and rise up: and so shall we be enlightened by him. Now we have here too remember first of all, that jesus Christ doth then raise us from the dead, when he calleth us too the faith, and bringeth us into the hope of salvation. And that is too the intent we should perceive our state the better. For we see how men sooth and glorify themselves. Although there be nothing in them but utter confusion: yet notwithstanding they will needs put out their hor●es like Suayles too vaunt themselves, as it were in despite of God and nature. Now the Scripture sayeth we be dead. We may well have some resemblance of life, before we be converted too the faith of jesus Christ: Howbeit, that life is but death before God. And that is the cause why it is said in Saint john, 
john. 5. c. 25.  The hour is come that all they which hear the voice of the son of man, shall live though they be dead, and shall pass from death too life. jesus Christ speaks not there of the visible death, nor of the resurrection which we hope for at the latter day. But he showeth us how we have already a preparative of the second rising again, when God reneweth us, and giveth us a spiritual life. For we can do nothing but evil, as hath been declared heretofore. And Saint Paul also useth the same phrase of speech, namely that we be dead too Godward. Following the same matter here, he showeth us that the whole drift of the Gospel is, that we should rise from the dead. For as long as we be strangers too God, who is the wellspring of life: where are we but in such a dungeon, as it had been better for us never too have been borne? But we must wake: for one part of our death is this blockishness wherein we be, according as I declared heretofore, that we be so corrupted afore hand even from our mother's womb, as we can find no savour in well doing, and that we be stark blinded in our wicked lusts, & the devil driveth us and thrusteth us forward in such wise, that as long as God giveth us the bridle, we can do nothing but grub down too the bottom of hell, too sink ourselves the deeper in it. Now be we once come too that point, there is no more soriness (as S. Paul said afore, 
Ephe. 4. ●. 19 ) there is nothing but such stubbornness, as God is nothing with us, nother have we any more feeling or perceiverance of our sins. That is the cause why he sayeth here, that we must wake, because we be in a deadly sleep, until God stir us up, and make us perceive what we be, that we may abhor our sins and return unto him. So then, the entrance of life and salvation, is, that God visiteth us with his grace, whereas we were as dead wretches, and had nothing in us but utter corruption. Mark that for one point.  
Secondly let us mark, that besides the naughtiness which is in us, there is also so great a hardness and wilfulness, as God must be fain too wake us as it were by force, that we may have some feeling of our vices too mislike them. True it is that this is done chiefly when God calleth us, and pulleth us out of the confusion wherein we were. But yet must every Christian continue therein all the time of his life. For we shall never be so thoroughly awake, but that we shall have need of Gods stirring up of us still: according as ye shall see some folk so heavy asleep, that even when their clotheses are on, and when they be up upon their feet, they go reeling still, and be as it were half in a slumber, v●tyll they stretch forth themselves and set their hands too some business, and they be so heavy and dumpish, that they still slumber even waking. Even so is it with us: for although our Lord jesus Christ have done us the grace too draw us back from death, and too quicken us by his holy spirit and by his word: yet shall we still feel ourselves slothful and sluggish, so as he must be fain too waken us still. And therefore we have need too be exhorted every day, yea and too have our ears beaten early and late, as though jesus Christ cried out shrill and loud unto us, what do ye ye wretched souls? Whereat look ye? Though we heard such warnings without ceasing: yet should we not be so thoroughly awake as were needful. Now than we see what S. Paul meant to declare in this strain: namely that look what we feel through God's goodness in ourselves, we should put the same in ure towards our neighbours. Now, our Lord jesus Christ hath razed us from the dead, and he wakeneth us daily from the dead sleep wherethrough we be so drowsy: and that is too the end that we should afterward wake up others that one asleep, and endeavour too draw those too life, which are as poor dead men.  
Furthermore whereas he sayeth, And jesus Christ will enlighten thee: It is not meant that we can rise up and awake of our own power, & that our Lord jesus Christ doth afterward add his grace. He meaneth nothing so. But the effect of his intent is, that we shallbe enlightened by jesus Christ. And after what manner? Not only as though we were but in some dark place (saith S. Paul) & had need of a Candle as in the night time: For though a man see not very clear, yet if he have but some glimmering of light, whether it be of moon, or of stars, or of any thing else: he will have an ame too say, here is such a door or gate, and here is such a path or way: And a man's eyes are not utterly unprofitable when he goes by night, how dark so ever it be:) But our Lord jesus Christ inlyghteneth us after a much more wondrous manner. For we be not only in the dark, but also stark blind. The remedy therefore which the son of God bringeth us by teaching us the doctrine of the Gospel, is that he giveth us our sight again. For our eyes are pikt out by the sin of our first father A●am, who would ●eeds see too clear▪ Uaynglor iousnesse did so carry him away, that he would needs discern between good and evil, more than was lawful for him. But in stead of having greater light, he become brutish, and we with him, insomuch that all of us continue blind. Now therefore we had need too have our eyes restored us again, and too have God's spirit too serve us in stead of eyes. Mark that for one point.  
Again, in this world there is nothing but dull darkness, yea and that so thick, as we wot not how too step one pace without stumbling, or without straying out of our way. Therefore it standeth us on hand too be guided, and that our Lord jesus Christ show us the way. This is it that Saint Paul declareth too us here, and how our Lord jesus inlyghteneth us: namely, not only that we be dimsyghted, and that he helpeth us, and supplieth the want that is in us: but also that we be stark blind, yea and dead, and finally even in the pit of hell, like as when a Corse is laid in the grave, men may well bring Candles and Torches too it, but it seeth never the more for all that. So then our Lord jesus imparteth his light unto us, not too make us see more clearly than we did afore: but to give us our whole ●ysyght new again, because we be stark blind. Now then seeing that jesus Christ speaketh after this manner, and continueth day by day in wakening us, and in making us too see clearer and clears: aught we not too follow his example, and too hold back our neighbours as much as we can, when we see them straying too their destruction? This is the pith of the things 〈…〉 showed us here.  
Now seeing that our Lord jesus setteth, 〈◊〉 forth for an example and pattern: needs must we be too barbarous and savage, if we be not touched with it. And how? The son of God hath not only vouchsafed too do his office in inlyghtening us, and too show us the way of salvation, and to waken us from the deadly sleep wherewith we were overwhelmed: but also, when he hath enlightened us, he will have us too serve as Lamps for others too follow, that we may show them the way, so as he will have us (after a sort) too execute the one half of his office. Seeing then that the son of God hath done us such honour: if we for all this, do thrust this light under foot, and nother do good too ourselves nor too other men with it: is it not too heinous a treachery? Again, if we imagine ourselves too be discharged of our duty, when every of us doth for his own part refreynes' 〈◊〉 doing evil, and in the mean time let others go too destruction, 〈◊〉 as we have nother care nor willingness to remedy the matter, when we see the Devil hale them after him too everlasting death: must we not needs perceive therein that we do God great wrong and injury, in holding his light choked after that fashion, and in betraying our neighbours, by suppressing so the benefit which should serve too the everlasting salvation of their souls? Ye see then that we shall be always blame worthy both before God and man, unless we follow the thing that is showed us here by our Lord jesus Christ, and bear this doctrine always in our hearts too put it in ure: namely that they which call themselves Christians, and will be so taken, must therewithal be as trumpeters too waken such as are asleep, and as guides too direct such as go astray, and too bring them into the right way, which were wandered out afore. After that manner (say I) must we all deal, and continue in so doing, until we be come too the happy meeting, when our Lord jesus Christ shall call us all too him, too put us in possession of the heritance which he hath purchased for us.  
Now let us fall down before the Majesty of our good God, with acknowledgement of our faults, praying him too make us perceive them more and more, and in any wise not too suffer us too fall asleep like wretched infidels, but that forasmuch as it is his will that our life should be as one continual day, wherein he giveth us not the Sun too enlighten us only for a time, so as night should afterward come upon us, but guideth and governeth us himself 〈◊〉 night and day: we may take such profit thereby, as he suffer us not too return too darkness again, after he hath so enlightened us, but keep us still waking, too go through in the holy calling whereto he hath called us, and too follow the way which he showeth us, so as we may call others too us, too run all together unto him, as he calleth us, until we be fully come thither. That it may please him too grant this grace, not only to us, but also to all people and Nations of the earth. etc.   

The xxxvii Sermon, which is the fifth upon the fifth Chapter.  
15. Take heed therefore that ye walk circumspectly, not as fools, but as wile:  
16. Recovering the time: for the days are evil.  
17. Wherefore be not unwise, but understanding what is the will of the Lord  
18. And be not drunken with wine, wherein is looseness.  
THe care that we have of our tempor all profit, will suffice too condemn us before God, of the negligence that is seen in us, when we come too the well ordering of our life. For we think too escape by this excuse, that we thought not of it. But is it a tolerable fault, that when God calleth us too him, and setteth the heavenly life 〈◊〉 us, specially telling us how dearly it was purchased, and requireth nothing but that we should yield him his right, that is too say, that we should glorify him in true obedience: all this should be nothing with us? Must it not needs be that we be too too gross headed, too stand buzzing about a straw, as ye would say, and about a sort of things that vanish away, and in the mean while too despise the kingdom of heaven after such a sort, as too make no account of God's service, and too esteem the salvation of ●ur souls as a thing of nothing? Yis: And therefore S. Paul exhorteth us now too be more waker, than we have been wont: and first he sayeth, that in this ●ace we must stand upon our ga●d, and not imagine that God must acquit us for out blockishness sake, when we be entangled in this world, and by that means think not upon the kingdom of heaven. Take heed (saith he) that ye walk circumspectly. It is true that although we look never so nearly too ourselves, yet shall we not miss too be carried away by our infirmities, & we commit many faults, not only through ignorance, but also even wittingly, and oftentimes we be not strong enough too withstand temptations so manfully as were requisite. Nevertheless if ye search narrowly why men pardon themselves many offences so easily, and why they bear themselves on hand that God thinks not on them: ye shall find that it proceedeth of negligence. For if we considered that we walk in the presence of God and his Angels: surely it would hold us in another manner of awe than we be. That therefore is the cause why he doth expressly require here a great care and circumspectness in us, too the intent that no man should give himself over unto evil for want of taking heed.  
And too provoke us the more thereunto, he addeth, that we have need too redeem the time, because the days are evil. Wherein he showeth that we cannot devise too abuze God's grace so little, but it is a wilful lozing of the time, which we cannot recover afterward. Now then, let us gather a brief sum of the things that are contained here, and let us begin at this point, that the days are evil, whereby Saint Paul doth us too wit, that we shall find many lets too keep us from coming unto God. For we know we be hemmed in with so many corruptions, that even they which are best minded, shall stumble on the one side, be pulled back on the other, and divers times stray quite away. Now we had need of a singular inwoorking, too fight in such wise as we may get the upper hand of all the impediments that Satan casts afore us, to pluck us from our God, and to thrust us quite and clean out of the way of salvation. And therefore this hath been true in all ages, that forasmuch as men are always froward of nature, and we be borne in sin: Satan holdeth us as his prisoners. Again, there is not that man among us, which draweth not other men too naughtiness. Moreover, we wot not scarcely how to open our eyes, but we shall see some one thing or other, that may utterly overthrow us, and the devil through his wiliness applieth all too his own working, that unless we take good heed too his doings, he marreth us out of hand. But the more that the world rageth, and the more that iniquity overfloweth: the more aught we too mark well this text, and the counsel that is given us here by the holy Ghost. For surely now adays men are come too the full measure of all enormity, and there is no part of the world where a man may find single and sound dealing. In old time yet a man might have found some Nations, where the folk were not so crafty and malicious, nor so excessive in pomp and all kinds of pleazures, nor so far over the shoes in robbery, cruelty, and extorsion. But now adays let a man go about everywhere, and he shall find that there is nothing but as a horrible water flood and confused turmoil of all wickedness. And therefore if Saint Paul have said, that the days were evil, when there was a hundred times more soundness than there is now adays: we aught too be the more vigilant in keeping good watch, according too the increacing of the evilness of the time. If there be any fear of war, every of us will abate his countenance, and consider that it is not for him too hazard all at one chop, but that he must reserve some little sprinkling for a pinch, as well of victuals as of other things. Also if we have any other troubles, every of us will be forecasting enough in that behalf.  
Let us bethink ourselves (will we say) for necessity will drive us too it. But now we see well the evilness of the days, that is to say, that all is against us, and although we were the diligentest and circumspectest in the world, yet shall we not fail too be taken ●ardie with many things, and too find ourselves hindered when we should serve God: and yet notwithstanding, all this passeth and slippeth away, and we mind it not at all. Therefore let us bethink ourselves, and learn too redeem the time, that is too say, the more occasions there be too provoke us too naughtiness, and too pull us away from God, the more let every of us enforce and strain himself too do good. For we be wont too take the corruptness of the time for a cloak too cover our sloth and unlustiness withal, and so we bear ourselves always on hand, that it is lawful for us too play the unthrifts among vuthriftes, as the proverb sayeth. If a man tell us that we must live indifferently and uprightly: how shall I do then, will every man say? A man cannot buy a pennywoorth of apples without some deceit: and how then may I deal in wares or marchaundyze? Again, if a man tell us that we must live soberly and stayedly,: yea, (say we) but who doth it? If a man speak too us of patience and mildness, and such other things: Is it not apparent (say we) that every man behaveth himself clean contrariwyze? Shall I be all alone in the world? Lo how we make vice our buckler against God, & against all the warnings that are given us, as who should say, that because it is common, therefore it aught too serve us for an acquittance or discharge. But contrariwise it is said here, that we must take so much the more pain too redeem the time, and the more that the devil laboureth to hinder us, & the more means and wiles that he hath too do it withal, the more must every of us employ himself manfully, and waken up all his wits and understanding, praying God too strengthen us, and too give power too risist him. Thus ye see that our redeeming of the time must not be by making of temporal (and worldly) gain, for in that behalf we need nother counsel nor encouragement, every man is too much inclined that way of his own nature, and our lusts are so fiery, as they will not suffer us too be flothfull in that case. But sith we see the devil goes about to trouble us, that we should not spend our lives in the serving of God: let us redeem the time in that respect. And after what manner? In that he speaketh of redeeming, (ransoming, or buying again) he presuppozeth that we must forego & looze the thing that we were desirous too have kept. For when we be too redeem a thing that was gone out of our hands, or (too buy) a thing that we need, or too (compound for) a thing that another man withholdeth from us: in those caces we forego some piece of our profit. If another man have laid hold of a thing that were for my commodity: I must give him a piece of money too get it out of his hand again. Even so is it said, that we must redeem the time. And after what manner? Not always with gold and silver: but by forsaking our own lusts. It is true that some time gold and silver must be spent about it. For if worldly riches turn us away, or pluck us back from following whithersoever God calleth us, we must redeem the time, that is too say, all that ever we perceive too be noisome and offensive after that sort, must be thrust under foot. Howbeit there are many other means besides. For some are so snarled in their ambiciousnesse, as this world hath altogether ravished them, and they take no taste of the everlasting life, for any thing that can be preached unto them. Othersome be given too deceiving, and others too extorsion. According then as every man sees the Devil able too win of him, and too make him to looze his time, by consuming it in wicked things: so let him redeem it, that is too say, let him reform himself, and forsake both himself and all the temptations wherewith he might be entangled. Ye see then, that the thing which we have too mark upon this streyve, is, that considering the corruptness which is now adays throughout the world, and the great number of outrageous vices, and how all things are quite out of order, and (too be short) that even the perfectest men are somewhat infected with the vices, and disorders that are everywhere: in stead of seeking vain excuse, by alleging that we be weak, and unable to overcome the great number of impediments that are offered us, we must redeem the tyme.  
Now the only mean too do it, is too understand that Satan's thrusting of us down after that sort, is no sufficient discharge for us before God: for if we resort unto him, he will give us armour and weapon too hold out the battle withal, until we have gotten the victory. But howsoever the case stand, let it not grieve us too lay away the things that we liked of, and too hold our wicked affections as it were imprizoned, and then will it be easy for us too follow the thing that Saint Paul sayeth here, that is too wit, too be watchful and heedful that we walk advisedly, even as Wyzefolk, and not as fools. We have seen already heretofore, that if we profit in God's school as we aught too do, we shall have a sure rule, and cannot be deceived nor seduced. For God knew what we have need of, and he hath not forgotten too show us any thing. And therefore Saint Paul presuppozeth that although we be blind wretches, although we be overwhelmed with the darkness of this world, although the devil have many subtleties & wiles to wind about us: yet if we be good scholars too Godward, and suffer ourselves too be ruled by him and his word: we shall have sufficient wisdom, and we shall not be able too say, that we offended unwares: for God is forecasting enough too rule our whole life, at leastwise if we hearken too all that he saith, and yield ourselves easy and willing too be taught. If it be so: then may we surely be wise, as Saint Paul requireth.  
And in deed he expoundeth himself by and by after in saying, that we must not be unwyze, but well advised, & understanding what is the will of God. He showeth here what manner of wisdom he meaneth. It is not as the world speaketh of it. For the world saith, a man is very wise when he is suttleheaded to deceive, & can skill to keep himself from his enemies, & maintain himself by his shifting & policy. Or else, the wisdom of the world is also to lay well aforehand for a man's own profit, whether it be by hook or by crook. For there is no talk of the fear of God, there is no talk of equity, & much less of single & plain dealing: because that he which will be wise to the worldward, must bear two faces in one hood, he must be malicious, he must be full of lying. As for him that walketh in truth, he shallbe counted as a dotterel, for he makes himself a ●ayt for every man too pray upon. He that will not turn nother too the right hand nor too the left, shall likewise be called an idiot. Ye see then that the wisdom of the world cannot be without lewdness & 
Psal. 〈◊〉 b. 10.  evil conscience. But S. Paul following the sayings of the scripture, namely that the beginning of wisdom is the fear of God, 
Prou. 1. a. 7. & 9 c. 10.  and that the fear of God is the perfection of it also: telleth us that when we be skilful in Gods will, then are we wyze. His intent then is under these words too condemn all the crafts, cautells, and subtleties that men use, and wherein they welter themselves, and whereof they boast, and too show that all such stuff is but lothsonmesse before God. What manner of wisdom than shall there be in us? (enough) if we know what the will of God is. Yea, but in the mean while how shall we behave ourselves towards the world? God will so bliss our simplicity, as we shall not fall into the s●ares of the wicked. For we hear our Lord jesus willeth his disciples too be simple as doves, 
Math. 1●. b. 16.  (which are silly birds, and soon scared away) and yet nevertheless too be wise as serpents. God therefore will not suffer us too be fleeced and eaten up by the the wicked, though we live simply and plainly, and have none of all the worldly shifts too resist them. Let us but only ●etake ourselves to the keeping of our God, and he will give us wisdom enough. Howbeit the chief matter is not too have skill too maintain ourselves in this world, and too disappoint men of doing us wrong and injury. We m●st begin higher: that is too wit, at the ruling of our life in such wise as God may allow of it, and we show ourselves to know with what 〈◊〉 he hath set us in this world, and too what end he hath created and redeemed us, namely that we should come too the inheritance of heaven. That is the way for us too be rightly wyze.  
Again, although this doctrine seem strange too such as are plunged in the world, and utterly heathenish without knowing whereunto they be called: yet notwithstanding if we look thoroughly into it, we shall see it is not unjustly said, 
Psal. 〈◊〉. b. 10. & Prou. 1. a. 7. & 9 c. 10.  that there is no wisdom but the fear of God. For what do all they which will needs advance themselves by their covetousness, ambition, and other trads of theirs? It is certain that they do manifestly provoke God's wrath against themselves: and oftentimes they receive the reward which they deserve, for they spin ha●tars, both for themselves and for their children: insomuch that whereas they h●●ed too enrich themselves, or to maintain themselves in great 〈◊〉, and too leave an everlasting remembrance of themselves in their houses here: God doth so curse all their attempts, that the more they hoard up, and the higher that they climb, the more horrible is their fall and confusion, so as the goods which they had heaped up, are turned too their undoing, at leastwise too the worldward. But put the case that their prosperity held always at one stay: yet do we know that our happiness consisteth not in this transitory life which is of no continuance, but is as a shadow that vanisheth out of hand. What shall we then think of the man, which being created after God's image, redeemed by the blood of our Lord jesus Christ, and adopted too be companion with the Angels, doth notwithstanding play the beast wilfully, by forgetting what he himself is, yea and even the price of his salvation? If a man which is created too inherit everlasting life, be contented with the having of a three or four days pleasure here beneath, and never passeth for all the rest: must it not needs be that Satan hath bewitched him, and bereft him of all understanding and reason, and finally made him like a brute beast? For if a man's son forsake his father's house, and the sustenance that is prepared for him there, and runnes●oging abroad too have a two or three days pleasure, whether it be in whoredom or in any other laudnesse, and within a while after becomes a beggar, and hath not a morsel of bread too eat: will not the world say, that such a child is stark blind, & worse than mad? Now let us compare this too the heritage that is prepared for us in heaven, and was purchased so dearly for us: Let us see wherein it excelleth our wicked and cursed lusts: Let us see whither those men do cast themselves which shrink away from God, and what their end is like to be, when they be so gone away from the wellspring of life, and of all welfare and joy. So then, had we any settled understanding, surely we would no more think it strange, that the true wisdom of men is too live in the fear of God. For that is the thing wherein all our welfare consisteth, as it is said in the Psalm. So much the more therefore doth it stand us on hand, too mark well this lesson, where S. Paul telleth us, 
Psal. 〈…〉.  that we shall ever be as strangers from all welfare, so long as we seek not too obey God.  
besides the things afore said, we have also too mark, that (as I said afore) there is not any other rule, than the framing of our life according too God's commandment. Would we then that God should allow of us, and like well of us? Let vs us not rest upon our own intents, nother let every of us be given too much to stand in his o●ne conceit, and too say, this seems good to me, it must needs be so, for I like well of it. Let us beware of such over holdness, and let us offer ourselves too our God, assuring ourselves that we cannot do amiss in obeying him, inasmuch as it is our whole wisdom too inquire of his william. Now▪ can we say that our Lord hath hidden any thing from us that was for our behoof too know? Not▪ for he protesteth that he will show us the way of life, 
john. 14. a. 6.  so we be not stubborn, but bow down our heads with one accord too be subject too his word. The same was protested long afore of the Law, 
Deut. 30.  which notwithstanding was but dark in comparison of the Gospel: for there we have the full and perfect sight. Now therefore let us not allege that we be rude and gross, nother the veriest idots in the world think too scape at that starting hole, by saying, I am no divine, I never went too school. For God hath stooped in such wise, that all of us from the most too the lest may be taught familiarly by his word, so there be no replying nor gainsaying in us, but that we suffer ourselves to be guided and governed by his will. 
Es●i. 4. c. 19  And his will is manifest unto us, as he protesteth by his prophet Esay. I have not spoken unto you in secret (sayeth he), I have not said in vain, seek me, whosoever seeketh me, I will be at hand with him, and show him familiarly whatsoever is for his welfare. To be short, S. Paul presuppozeth here (as he sayeth too the Colossians, 
Coloss. ●. d. 28. ) that when the Gospel is preached unto us, there we shall find a faultless wisdom, by means whereof we shall have a very certain way: and therefore let us beware that we serve not from it one way nor other.  
It is true that all men shall not be so well enlightened as were requisite: but whereupon is that to be wyte, but upon our own fault and negligence? And again, although many simple souls attain not too such knowledge, as might lead them and direct them perfectly too the serving of God, according too their hearts desire: yet notwithstanding, all they that submit themselves humbly too God's word, and receive it, and give themselves too it, and bear such reverence towards it as they aught too do: shall surely have a good lodestar to lead them too the heritage of heaven, although they drag their legs after them, and be not so well advised as were too be wi●●ed. For this cause Saint Paul rebuketh all them of unthankfulness and stubbornness, too whom the Gospel is preached, if they be not sure what Gods will is, for that showeth them as much as is for their 〈◊〉. It is true that God will not make us too s●ye above the clouds, nor feed our curiosity, as a number desire, who would have speculations, and are fond too hear some new things, and would 〈◊〉 every day change of speech too tickle their ears withal. But God will not follow our fancies so far. He will teach us the things that are behoveful for the bri●ging of us unto him. And what would we more? That therefore is the thing which we have too remember upon this saying of S. Paul's.  
Now then let no man think it strange that the wretched world is so run astray, that every man peakes away alone by himself, and there is nothing but confusion everywhere, as we see (for example) among the poor Papists, who ●●●tir themselves 〈◊〉 of all measure, and yet fail so much of coming unto God, that they go from him through their misaduyzed and brutish zeal. And why? For they pass not a whit for Gods will: but every man follows his own fancy, and all of them excuse themselves under pretence of good intent. By that mean hath the world been perverted, by that mean have all things been put out of order, and by that mean hath all certainty been taken away: even because that in stead of God's will, which aught too be so apparent as every man might ●ow downe his neck too it, too receive the yoke that is laid upon him, men have taken leave and liberty too do what they thought good of themselves. Forasmuch then as Gods will hath been so despised, and men have been so devilishly bold and ●uer weening, as too behave themselves after their 〈◊〉 swinge: it did put all things to confusion, and the disorder of it is so great yet still, that it aught to make us shudder too think upon it. So much the more therefore doth it stand us on hand, too hold ourselves very soberly in awe, by submitting ourselves too God and his pure word, and not too wander one way nor other, ●eeing that all our wisdom con●●●eth therein. That is the thing which w●e had too remember further, in Saint Paul's setting down of Gods only will for the full rule of all things. But we cannot frame ourselves thereafter, unless we take our leave of all our ticklish lusts, and of all that seemeth good in our own eyes, & suffer God to reign over us, and to have such mastership among us, that we nother add any thing too his pure word, nor take any thing from it.  
Saint Paul could well have said singly, that we must walk as folk well advised. But he addeth also on the contrary part, that we should not be fools and unwyze, to the end to show that it is but a mockery when men say, I am letted by other folks▪ I have not the means too follow my book, that I might do good at it, or I am a poor simple soul, or a 〈◊〉▪ or a handicrftes man. Therefore too cut of this gear, S. Paul tell●th, us that although they which ween themselves too be wyzest, are but fools▪ yet notwithstanding God will remedy such as suffer themselu●● too be governed by his word. Howbeit let us mark (as I said afore) that it is not for men too advance themselves, or too be so proud as too think that they can govern themselves as they aught too do: for the beginning of our wisdom is too be fools in ourselves, 
1. Cor. 3. d. 18.  as hath been showed in the first too the Corinthians. But on the one side there is presumptuousness, so that very few can humble themselves in such wise, as not too be still plucked back and hindered by their own opinions: and (on the other side) othersome are so reckless, that although they have their ears daily beaten with God's word, yet they continued dull still for all that can be done. So much the more behoveth it us too mark well the warning that is given us here: which is, that too be well taught in God's school, we must not bring any whit of our own reason, nother must we think our own devices good, but we must be fools in ourselves, that is too say, voyde of our own reason, and we must give place and open way too God's word, so as we accept without any geynsaying whatsoever is uttered by his mouth.  
hereupon Saint Paul comes back again too certain particular and special exhortations, as he had begun too do before, and first he saith, that the faithful aught too keep themselves well from being drunken with wine, wherein there is disorder. As if he should say, that we must have such stay of ourselves in our eating and drinking, and so use the good things that God hath ordained for our sustenance, as too take measurable repast of them, and not make ourselves like brute beasts. Now, that we may profit ourselves well by this doctrine, we have too mark first of all, too what end our Lord hath appointed food and all other things that are for our sustenance. What then is the lawful use of wine, of water, of bread, and of all other victuals? verily too feed ourselves with them, according too the need of our infirmity, and too sustain us so in life, as 〈…〉 do homage to him of whom we hold our life, and by whom it is maintained, yielding him thanks for his fatherly liberality: and secondly keep ourselves occup●●d every man according too his degree, and according too the ability that is given him. Thus ye see that the lawful vs● of mea●e and drink, is too sustain us: not that we might be as blocks of timber, but that every of us might occupy himself in 〈◊〉 the things that God hath ordained, too the behoof of his neighbour, and too the earning of his own living honestly: and specially above all things, acknowledge the benefits that God of his infinite goodness best●weth upon us, that he may be glorified in all things, as it is said in another place. Now than we see that meat and drink aught too serve too lead us to God. 
Colos. 3. c. 17.  For is it reason that when God shall have reached out his hand too power upon us the benefits that we receive of him, he should notwithstanding go unknown, and we still cram ourselves here at his cost, and yet forget him? Were not that too lewd and detestable a beastliness? Therefore although meat and drink be helps too our feebleness, yet aught we too refer all unto God. In deed it seemeth at the first sight, that we be letted and hindered too do good, as well by eating and drinking, as also by sleeping. It is very true: and thereby God showeth what we be. But on the other side we must come also too the recompense of it, that forasmuch as the time is after a sort lost while we take our repast, because we cannot apply our selves too the serving of our neighbours (during that time:) our forslowing in that behalf may as it were spur us too resort unto God, by considering what his goodness is towards us, according to the proof that he setteth before our eyes. Thus ye see (as I said) that although our eating and drinking do hinder us too the worldward: yet aught they on the other side too give us occasion too be more cheerful in seeking God.  
But now let us see what excess worketh. If a man cram himself so full, that he becometh unwieldy, there is a change in his nature, and it is all one as if he were at defiance with God and with nature, and with all order. For (as I have said already) meat and drink are ordained too strengthen us, that we may apply ourselves to the things which God commandeth, and our vocation requireth. Now therefore, when a man is so pampered as he can no more, first he hath defiled the sustenance that God gave him▪ and secondly he changeth himself into a beast, and (as much as he can) defaceth the image of God. Moreover God is forgotten. Is not this unkindness monstrous, as though a man would mingle heaven and earth together? But this is not yet all: Saint Paul addeth here the upshot of all enormity when he sayeth, that in drunkenness and in all riot there is looseness, that is too say, men oue●shoote themselves, putting away all shame, forgetting all honesty, and becoming wild beasts. We see that one of the properties of drunkenness is too drive men either into whoredom, or into some other lewdness, and too cast them into so sound a sleep, that they perceive nothing at all: let a man mock at them, let him spit in their faces, they feel nothing of it. Again, whatsoever comes at their tongues end, out it goes, be it right or wrong, and they will as soon blaspheme God, as speak unjustly of men: for there is no discretion at all in them. Now when men are thus carried away, and whereas God had printed his image in them, too make them reasonable creatures, and given them an excellent state above all other living wights: they fall too playing of the beasts after that fashion, & become like Asses and dogs: must it not needs be understood, that drunkenness is one of the detestablest things that can be? So then, Saint Paul meant too show us here in one word, that although there were no true fear of God in us too restrain us, nor we so well advised and discrete as too consider the true and lawful use of the venefytes that God hath granted us: yet we should refrain for shame of the world, forasmuch as we see that a drunken man is as a confuzi●n too 〈◊〉 all order, and there is nothing too be seen in him but a lump of all lewdness, insomuch that God's image is defaced, all reason quenched, and all things put out of order in him. Therefore sith we see that drunkenness is matched with such extremities: aught we not too abhor it? And although S. Paul have given here but a short glance at the enormicies that happen through drunkenness: yet we must consider, that in the same he hath also in general comprehended all the rest. The thing then which we have too remember upon this strain, is, that we must be sober, and have a stay of ourselves in our eating and drinking, and that although there be abundance before us, yet we must be so discrete in taking of our repast, as our meats and drinks do not cumber us▪ The very heathen men saw that: and no 〈◊〉▪ for it is a knowledge that cannot be wiped out, that we must eat and drink too li●e, and not live to eat and drink: and again, that we must take our impaste to strengthen us, and too make us able too do our 〈◊〉▪ and no● too make us unwieldy. For it is certain, that bread and wy●e and meats are not ordained too cast men down: but forasmuch as men should else decay for famine, 
Psal. 104. b. 15.  our Lord reneweth them, and giveth them their strength, according too this saying of the Psalm, that wine gladdeth man's heart, and bread strengtheneth it. And so ye see, what we have too remember in the first place.  
And seco●dly let us consider, that when God suffereth men to overshoot themselves into all lewdness, so as they be utterly without stay of themselves, without honesty, without shame, & every man sees them to be as brute beasts, and they themselves perceive nothing, but are as it were cast up at random to all shamefulness: it is a rightful punishment laid upon them by God for abuzing of his liberality, and for glutting of themselves without any measure. Lo here the payment which this unhallowing of God's benefits deserveth, when we cannot use them according too his ordinance, and according too the rule that he hath set by his word, and imprinted in our hearts. For though we had never heard one word, nother of the Law nor of the Gospel: yet are we sufficiently 〈◊〉 even by beholding the order of nature, which the very heathen men considered. And here we have too remember, that the mischief is doubled when men step aside, and give over themselves (from evil too evil) by degrees: and therefore much less aught it too serve too lessen their fault as we see (a number would have it too do), who when they cannot deny but that they have done amiss,, fall too this shift for their last refug●, saying, O, ye may see, I was overtaken with the wine, my wits were intoxicate after I had once drunk. Behold (I pray ye) how they that cannot start aside one way nor other, would fain have their drunkenness too serve too acquit them before God. But so little can that stand us in any stead, that contrariwise we shallbe so much the more guilty. And in very deed, if Laws were well ordained, a drunken man should have double punishment, when he had committed any offence through his unsobernesse. And why so? For he was worthy of punishment already for unhallowing of the benfyts which God had dedicate● to our use, that they might move us too resort unto him. Whereas he gave them in witness of his fatherly goodness, the party ●●●zed them after that fashion, and what a traitorous is that? drunkards than deserve one punishment for that. Again, for as much as they be drawn too evil doing ● far of, as though they had confederated themselves with Satan: they aught too be punished again, for that they will needs excuse and cloak themselves. For although the laws of men have not always that consideration, or that men observe not that which aught too be observed: yet notwithstanding, they that give over themselves after that sort, and let themselves loose into all lewdness through their unsobernesse, shall be driven too answer afore God, for defile of the things which God had sanctified too his servis, and wherein he had put a mark of his goodness, too the intent too draw us unto him by the same. Then if all be perverted in our eating and drinking: must we not yield an account before God, for our abuzing o● the benefits that he had bestowed upon us, contrary too his intent, as though we were minded too provoke him wilfully too anger? Seeing then that drunkenness makes men so beastly, as too forget themselves in such wise, that God's image is defaced in them, and they become like dogs and Swine, and Asses: sith we see ourselves so disfigured (say I), yea and (worthy) too be rejected of God as horrible monsters: and that we do also lay open our own shame and dishonesty before men: aught not every of us atleastwyse too bethink himself advisedly, and too bridle our lusts in such sort when God giveth us meat and drink, as we fall not into excess? Yis: and so ●ee see in effect what we have too remember upon this strain. And if we cannot be so perfect as were ●equisyte, let us sigh for our faults, and in any wise beware that we play not the beasts in eating and drinking, that God may be so honoured of us as he aught too be, not only by our doing of homage to him for our life, but also by taking continual occasion by our meats too be provoked too resort unto him. And let us understand, that he giveth us even now some taste of his love, too the end that in waiting for the full enjoyment thereof, we may learn too forsake the world, and serve him with the willinger mind, knowing that he is not only our master, and hath all superiority and dominion over us, but also our father, and is desirous too win us by his goodness.  
Now let us fall down before the majesty of our good God, with acknowledgement of our faults, praying him too make us so too feel them, as we may truly repent us of them, and always resort unto him too ask him forgiveness of them in the name of our Lord jesus Christ, and he bear with us until he have drawn us quite and clean away from all the corruptions of the world and of our flesh, and that we be so reformed as we may seek nothing, but by all means too come too the perfect righteousness whereunto he exhorteth us. And let us all say, almighty God heavenly father.   

The xxxviii Sermon, which is the sixth upon the fifth Chapter.  
18▪ And be not drunken with wine, wherein is looseness: but be ye filled with the Spirit.  
19 Talking among you in Psalms, praisings, and spiritual songs, singing and making melody in your heart too the Lord  
20. Giving thanks always too our God and father▪ for all things in the name of our Lord jesus Christ▪  
21. Being subject one too another in the fear of God.  
We ha●e seen this morning how God is offended when men abuze the benefits which he would have to be applied ●o such end as he showeth by his word: & therefore that all exce●●e and drunkenness aught too be shunned of the faithful, because they know that God showeth himself a father towards them, by nurrishing them in this world: howbeit not as when they shall be come too the heavenly heritage, but by having at leastwise some taste of his goodness: for they be continually confirmed in the hope which is given them by our Lord jesus Christ. Now if in stead of being drawn upward, men become so brutish, as to looze all reason and manhood: it is an utter perverting of the order of nature, it is as a defying of God for his own benefits. But yet when drunkenness draweth a long tail after it, and men flush forth into all lewdness, so as they be passed all shame, and yet their shamefulness may make folk too loath and abhor it: the mischief is increased so much the more. And therefore too the intent too keep us in sobriety and orderly conversation: Saint Paul saith, we must keep ourselves from being so overcome and vanquished of wine.  
And now on the contrary part he addeth, that we must rather be filled with the Spirit. For they that burst themselves so with eating and drinking, and keep no measure, till they can no more, do well show that they have no feeling of the kingdom of God, ne never tasted what the heavenly life is. This remedy therefore is right convenient too correct all the excesses and superfluities that reign among heathenish men, and such as never conceived any incling of God's grace and spiritual benefits. Like as if a man that were empty, should devour & swallow up all without chawing, it were rather an overlaying of his stomach, than a taking of sustenance and repast: and therefore if another man saw that vice in him, he would restrain him: even so is it with all such as have inordinate lusts: it is a token that they be too empty. And whereof? Of faith, of the fear of God, and of the joy which is in the holy Ghost: and that they know not a whit of God's goodness and favour towards them, nor of the grace which he showeth us in our Lord jesus Christ. For had we once our bellies full of such victuals, surely we would not play the Wolves in ravening, but we would keep mea●ure. That then is the cause why Saint Paul saith, that we must be filled with the holy Ghost. As if he should say, that the despisers of God, and such as have none other religion but too live at ease here, and too have all their delights and pleasures, are excessively full, beyond all reason and measure. And that is a defile of God's benefits, and a despizing of the order of nature, as I said afore. Now than if ye be so sharp set too know what God is, and what it is too profit in his word: come your ways to devour it, as they do which have eaten no meat a two days afore: be not afraid of eating too much of that food, for it will never burst our souls. Therefore let us hardily cram ourselves with the gifts of God's spirit, and with his Ghostly benefits, whereby he feedeth us in the hope of the heavenly life: for in so doing we cannot do amiss: but we cannot give head too our lusts, in taking food for the body, but there will by and by follow some evil and offence. The matter which we have in effect too remember upon this strain, is, that all they which glut themselves after that fashion, and cannot satisfy themselves but by playing the beasts: show well that they have not so much as one drop of faith, nor of the fear of God, nor of religion in them▪ but that their belly overruleth them, and that they be so subject thereunto, as too their peculiar & principal Idol. Now seeing it is so, let us learn to long after the food of our souls. And forasmuch as it is liberally offered us from day too day, insomuch that it is Gods whole desire that we should have all that sufficeth for our salvation: let us sharpen our appetites too take such repast, and then shall we be sure that (our other) meats shall not allure us too such gluttony, that we shall become as unsatiable gulfs, but we shallbe contented with the having of that which is meet for us, and sufficient for our necessity, at leastwise too our behoof.  
Furthermore this similitude which Saint Paul useth, must not be thought strange, when he saith, that we must drink our fill of God's spirit. 
Esai. 55. ●. 1.  For we know that the Prophet Esay sayeth, that God's spirit is likened too Water, and too Milk, and too Wine, whereby we be invited too come unto God, to take our repast, and too have whatsoever is behoveful for us. Come on (sayeth he) and take at your pleasures both Milk, Wine, and Water, without money, or moneys worth. Hereby therefore God declareth unto us, that we shall have abundance of all spiritual benefits, and sufficient too content us too the full, if so be that we will but open our mouths (as it is said in the Psalm) and not be so forepossessed of our own inordinate lusts, 
Psal. ●1. b. 11.  as we cannot find in our hearts too seek the principal. That is the further meaning of the similitude that S. Paul useth here.  
Now forasmuch as this doctrine is so ill put in ure everywhere, we aught to think the better of it. If a man consider how great emptiness there is in them that profess Christianity: (he shall find that) they can scarcely say three words too yield confession of their faith, for had they any in their hearts, surely their mouths would utter it, according too this saying, 
Rom. 10. b. 10.  that we believe with the heart unto righteousness, and confess with the mouth unto salvation. Howbeit, if we be desirous too be filled: we need not too be counseled too go seek the things that we need: we need but only too receive the food that is proffered us and set afore us. Yea, and this serveth well too upbraid us with our lewdness, in that we vouchsafe not too go unto God though he call us, nor too make account of that which he offereth us. We will not forget too eat and too drink for refreshing of our bodies: and yet that will not content us nother: for we could find in our hearts too cobble up (as ye would say) the whole world. Yet notwithstanding even the soberest are willing too have their ordinary repast. The other sort do cram in meat and drink a four or five times a day, and in the mean while the wretched souls of them are hungry still. Therefore we must bear in mind that the warning which Saint Paul giveth us here, telleth us, that too be sober and well ruled, and too use measurably the benefits that God bestoweth upon us: the soul must not be forgotten, but we must feed upon the spiritual gifts, too lead us too the heavenly life, and too maintain us in the hope thereof, until the full possession and fruition thereof be given us at the coming of our Lord jesus Christ.  
And hereupon Saint Paul addeth, that we should talk together in songs and hymns, and also that the same should be done with the heart: because the tongue would but unhallow God's word, if the mind match not with the speech. Now whereas he sayeth, that we must talk together in hymns, praisings, and songs: it is too correct all fond talk, whereunto we be too much given. For we see that all of us have as it were itching ears: there is none of us which is not well apaid too hear trifling bibblebabble: he that hath received in on the one side, is ready too deliver out on the other side: and so the day passeth away in things of nothing: or else our talk shall be wanton and loose, meet too infect good manners, and God shall be offended with it. Ye see then, that the thing whereunto men are too much inclined, is, that too please one another, they banish all talk that may edify, and common of pelting trifles too move laughter, as they say. Now Saint Paul perceiving this vice to be over common in the world, showeth us here the remedy of it, that is too wit, that we should talk one too another in songs and hymns, that is too say, that men might hear the praises of God at our mouths. And he pursueth still the similitude that he had used heretofore. For drunkards are not contented too become beasts themselves: but they do also draw others. And riot hath always this inconvenience with it, that men encourage one another too drinking, 
Esai. 2. d. 13. & 56. d. 12. & Wisd. 2. b. 6▪ & 1 Cor. 15. d. 32.  saying: come on, let us eat and drink, after the same manner that the Prophet Esay speaketh of. Forasmuch then as Ryotters, after they have well stuffed themselves, would that the same vice should range abroad everywhere: Saint Paul sayeth on the contrary part, that when we have taken our repast of the gifts of God's spirit, the same must not serve for our selves only, but also too give refection and food to others that have need. The true feasting therefore which we aught too make one too another too cheer ourselves well, is that he which hath profited in God's word, endeavour too deal some part and portion of it too his neighbours, according too his own measure. Now he uppeneth here Songs, Psalms, and Hymns, which differ nothing at all one from another: and therefore I need not too buzie myself in setting forth any curious distinction of them. For all cometh too this end, that all our mirth should ever tend too the glorifying of God. And surely we should take pleasure enough in the minding of God's grace, if we were not withh●●d by our own maliciousness.  
And it is a wonder too see how desirous every man is, that God should show himself liberal and loving towards him. We would fain enjoy his benefits, and yet in the mean while we put the remembrance of them under foot, and labour (as much as in us is) even too bury them: and too our seeming, the time is lost that is spent in acknowledging how many ways we be bound unto God: and yet notwithstanding it is the thing wherein we aught too occupy ●ur selves, it is the thing wherein our life aught too be cheef●yest employed. And soothly if men were well advised, there is no mirth comparable too this, nor meet too be matched with it, namely with the acknowledging of how many ways God hath witnessed his goodness and love towards us. For (as I said) it serveth too further us in the hope of the heavenly life. And undoubtedly, none of the things that we receive at God's hand have any true saverinesse, unless we come too put our trust in him, and can call upon his name, and flee too him for refuge, and yield him his dew and deserved prayze. And therefore let us mark well what is said here, namely that when we talk one with another we must always magnify God's name. True it is, that we cannot attain too such perfectness in this life, but that we must be fain too have much communication of the needs whereunto we ●ee subject, and of the doings and dealings which we have one with another, and of divers things beside. But yet for all that, the principal point must not therefore be let alone, and cast behind our backs: that is too wit, we must not foreslow too acknowledge the benefits whereby we be bound unto God, and thereby be provoked too praise him, so as every of us not only do his duty in secret, but also draw one another too it by mutual example. That therefore is the pith of the things which we have too remember in this strey●e.  
Now by the way Saint Paul doth us too understand, that we must sing unto God in spirit, too the intent we imagine not too discharge ourselves as a number of hipocryts do, which magnify God alonely with their tongue, having their hearts full of coldness still within. Hear therefore he setteth down two things which aught not too be put asunder. The one is, that we should sing unto God, and the other is, that we should talk with our neighbours. The whole ground then of our matter is, that the benefits which God hath bestowed upon us, should be commended, and that the remembrance of them should provoke us too love him and serve him, and too give ourselves wholly to him, too seek him, and too know that too cleave unto him, is our full happiness. That is the ground of the matter that S. Paul setteth us down here. Now first of all we must (sayeth he) sing unto God: and that cannot be done but with the heart. For we know that God accepteth not any thing which is not agreeable to his own nature. Then if we will so sing as he may allow of it, and as he may accept our songs: we must go too it with a hearty affection. For if there be any counterfeiting in our doings, so as we make a great show before men, and in the mean while be niggardly in our hearts, and have no zeal at all, so as all is done but for fashion's sake: surely we vnhallowe God's name in so doing. And even for the same did he say by his Prophet Esay, 
Esay. 29. d. 13.  that such as came near him only with their lips, 
Math. 15. a. 8.  were far of from him in their hearts. Therefore let us mark 
Ma●k. 7. a. 6.  well how it is said here, that too sing God's praises, the heart must go before, and (as ye would say) make a thundering within. For it is the chief melody that can be, and therein we agreed with the Angels of heaven. For if the mouth speak alone, surely it is but flat mockery. And although men allow of us for it: yet doth God refuse our paying of him with such coin, that is too say, with follies and things of nothing.  
Notwithstanding, when we shall have been zealous in the praising of God, a●d he can well be our judge and witness, that we lay open our hearts before him: then must we also do ●ur duty towards our neighbours, that every man may be encouraged and tolled forward by our example. And here we see first of all, how little account is made of God now adays. For all the countenance that men make of singing his praises, is but a howling and yelling. It is one of the grossest abuses in papistry, that they think that God aught too hold himself well apaid, when they have barked at their parchment, as they say. But in so doing the holy scripture is unhallowed, torn in pieces, yea and utterly falsified. Howsoever the case stand, there is nother advyzednesse, wit, nor understanding in their doings: for it is enough with them that the throat hath yelled it out aloud. Yea and even among us too, it is certain that such as pretend to set forth God's praises, do commonly seek nothing but too glorify themselves by it, and keep back the principal in making countenance too pay God some piece of their arreerages. Again, let us consider how cold and s●ender this exercyze of talking one too another in songs, hymns, and praises of God, is among us. For hardly can one word be wrong out of us that may edify. Lewd talk can by no means be banished from us: all the world shall hear us sing unchaste and ribauldly songs: and such things cannot be plucked out of men's minds. But than aught this matter too be razed out of the holy scripture. Howsoever the case stand, if men pardon themselves, they shall answer for it before God, according too the sentence that Saint Paul pronounceth here by the authority of God, and by the power of his holy spirit.  
And by the way let us mark, that his touching of three words here together, which import all one thing, is not for naught. It is too show that we shall have enough wherewith too entertain one another, if we acknowledge the s●ndrie benefits that God hath bestowed upon us, as becometh us. If variety delight men: let us consider how many ways God layeth forth the tre●sures of his goodness towards us. Look how many there be of them, so many 〈◊〉 are there, and if we had a hundreed melodies too delight us in all the things that we occupy ourselves about, it were nothing in comparison of the inestimable diversity of benefits which we receive at God's hand. Saint Paul therefore hath here corrected our unthankfulness, by adding these divers woo●d●s, too show that it must needs be that we be too dull, if we be not moved when our Lord stirreth us up so many ways, seeing we cannot set our mind unto any thing, but his benefits must needs come in our sight.  
For the same cause also he addeth, Yielding always thanks. As if he said, that if we were well advised, the continual repeating of God's praises, and the harping upon them should never grieve us nor weighed us. And why? Seeing that God continueth his benefiting of us, is it not reason that there should be an answerableness on our part, too hold out in doing him honour for his good turns? Doth any one day pass wherein we receive not at the lest a hundred good turns at God's hand? Now is it meet that we should think, that when we have thanked him a twice or thrice for the great number of benefits which we receive of him all our life long, we have leisure to occupy ourselves otherwise ever after? When as our Lord reneweth and refresheth the remembrance of his goodness: were it not meet that we should be moved by it? Therefore it behoveth us always too mark well this saying, whereby Saint Paul declareth, that we be too too unmindful of God, if we be not provoked too acknowledge his benefits from year too year, from month too month, from day too day, and from hour too hour, and too yield him the sacrifice that he requireth of us, which is, that we should protest ourselves too be wholly at his will, too be beholden to him for all good things, and that it is impossible for us too perform the hundredth part of our duty, according as we hear how David sayeth, What recompense shall I yield unto the Lord for all the good that he hath done me? 
Psal. ● 6. b. 12. 13.  
Psal. 40. a. 6.  I will receive the cup of salvation, and call upon his name. And in the fortieth Psalm he sayeth expressly, that the order which God keepeth in governing us, is so wonderful a thing, as it passeth the hears of our heads in number, insomuch that we must needs be amazed at it. And therefore seeing we cannot come at the infinite goodness of God, though we endeavour too apply all our wits thereunto: all leastwise let us aim towards it. And like as we see that God is never weary of showing him●elfe liber all towards us, but floweth continually as a fountain, yea even by so many streams as are able too satisfy us in all things: let us also show continually without ceasing, how much we be bound 〈◊〉 beholden to so good and kind hearted a father.  
And he addeth yet further, that we must thank God for all things. Whereby he doth us too wit, that men are too blockish, in that they consider not how many ways God allureth and spurreth them, notwithstanding the slothfulness that is in them. As if he should say, my friends, considering how much we be bound unto God, both in respect of our bodies, and in respect of our souls, can we comprehend it? Not, it is not possible: for we have too small and narrow a wit. And when we have after a sort comprehended Gods benefits, yet have we not tongue too express nothing near how much we be bound unto him. So then, of whom is it long that we be so cold, that as soon as we have spoken but one word, we think it is enough, and that we be discharged till another time, and return too it again as slowly as may be? whereof cometh such slackness? Even of our shetting of our eyes. Although God show us by all means, that it becometh us too be occupied in blessing his holy name: yet will not we see it one whit. Again, as touching the body, we bear ourselves on hand, that our goods come too us either by our own cunning, or by good fortune, or by favour of the world: as for God he is always let alone: and as for his goodness we think not on it. Now then, when we intent too do our dentie in yielding God his due praise, which is the chief sacrifice that he requireth (as I said afore:) let us have regard too consider better what we be, 
Psal. 116. b. 12. c▪ 17.  and what our state is, and how we be subject too so many necessities, as God must be fain too secure us infinite ways. And when we have considered our wretchedness both in body and soul, and on the contrary part also considered how God provideth for all, and suffereth us not too have any penury without rel●ef at his hand: surely we shall have wherewith too continued the praising of his holy name without ceasing. And Saint Paul will have us, not only too thank God for the benefits which we feel apparently: but also although he afflict us, and handle us diverse times otherwise than we would: yet will he have us too praise him still, after the example of job, 
job. 5. a. 1. ●. 21.  who (as we see) not only thanked God when he had his children at his table, and they made merry in feasting one another: but also when he was bereft of his issue, and left desolate in his house: when all his goods were taken away, partly by robbers, and partly by lightning that fell from heaven: and when he was so miserable, as it seemed that Lice should eat him up, he ceased not too say, The Lord hath given, the Lord hath taken away, blessed be the name of the Lord. So then, Saint Paul showeth us, that even in our sorrows, and when we receive chastisements that are rough and bitter to us, yet let us not grudge against God, but rather persever in praising his name, 
Phil. 4. a. 6.  as he exhorteth us in another place, (where he sayeth) that in praying too him we must always praise him. Although we have not the things that we crave, 
1. The●●. 5. c. 18.  and that in our petitions we show ourselves too want this and that, and are pinched with grief and care: yet must thanksgiving be mingled still with our prayers. There are a great number that pray unto God: but yet they do but provoke God's wrath, because they intermingle their grudgings and repinings, gnashing their teeth at him. They will in deed say, My God, help me. But which is that God? If they could pluck him out of heaven, they would do it with all their heart, too the end he might have no more power over them. You see then that a number thinking too pray unto God, do but provoke him to wrath, because their requests are full of pride, spitefulness, and defiance. And therefore Saint Paul telleth us too the Philippians, 
Phil. 2. a. 6.  that all our petitions and requests must be matched with thanksgiving, too show that we do patiently abide too be governed by the hand of God. Likewise in this text he sayeth, that we must thank God for all things, not only when we be in prosperity, and all things fall out as we would wish, so as God giveth us our hearts desire, and we live in delight and pleasure: that is not the only fit time and season too yield praise unto God: but although he squoorge us, yet must we acknowledge that he procureth our salvation (and welfare) by that mean. Let us see then, if we have not cause to bliss God in all our adversities? Yis: For first, whatsoever betide us, he beareth with us: insomuch that if he should touch us but with one of his fingers in good earnest: we should be overwhelmed at the first blow. Seeing then, that we hold out, it is a token that he spareth us: and have not we 'cause too thank him for it? Again, when he turneth his chastizings to our benefit, for that he purgeth us by that means, too further us continually thereby too the kingdom of heaven, and too lift us up because we be too much tied too the world, too the end we should be gathered together, too come too the full perfection that is prepared for us in heaven: when we see all this, have we not 'cause too praise our God, notwithstanding that we be full of grief, care, fear, and doubts? Yis certainly, but that our own unthankfulness hindereth it. So much the more behoveth it us too mark well the thing that S. Paul telleth us here, namely that we have cause too praise God without end or ceasing. And if our mouth be stopped sometimes with grief, so as we seem too be barred from praising God, and we cannot apply ourselves freely thereunto: let us understand that God never showeth himself so rough and rigorous towards us, but that he assuageth the bitterness which is in our afflictions, too the intent too draw us unto him, and that we might thank him, and glorify him for it. Forasmuch as we receive no grace but by the means of our Lord jesus Christ, who doth also turn the corrections too our welfare, which we should suffer as punishments for our sins: therefore it is said, that we should yield thanks too our God and father, namely by our Lord jesus Christ. Now he setteth down on the one side, God the father: and afterward showeth how God is our father in all respects: that is too wit, by means of the mediator, through whom we be reconciled unto him, and he hath so put away all our sins, that whatsoever things we can endure in this world, are all furtherances of our salvation, 
Rom. 8. c. 28.  as is said of them in the Epistle too the Romans. And here we have to mark first of all, that without faith we cannot praise God as we aught to do, insomuch that whatsoever praises we sing with our mouth, all is but feigning and hypocrisy, except we be thoroughly persuaded that God is our father. And mark here what is meant by faith. It is not as the Papists suppoze it, namely too believe that there is a God in heaven, and in the mean while too know no whit of his will: but Saint Paul telleth us, we must be thoroughly resolved, that God accepteth us for his children, or else we shall never be able to praise him with a pure and free affection. And how may that be done, but by being grounded upon the free adoption, wherethrough he taketh us too him for our Lord jesus Christ's sake? For is it by inheritance, or for any worthiness of ours, that God is our father, and we his children? Alas not: 
●phe. 1. a. 3.  but clean contrariwise, we be called the children of wrath: and God must needs disclaim us, because there is nothing but sin and wickedness in us. Then until we come too our Lord jesus Christ, it is certain that we cannot be sure of God's favour, nor that he will accept our service. And therefore Saint Paul having said, that we must y●eld thanks v●to God in and for all things, because he is our father: doth justly add, that that is done by our Lord jesus Christ. Then let us understand, that all they which are afraid of God's majesty, and cannot trust him, nor rest upon the promises of his favour, too call upon him as their father: can never praise him. In deed they may well use some Ceremonies, but all shall be but leazing. Therefore whensoever we will pray unto God, and yield him praise and thanks, faith must lead the way. Mark that for one point.  
Howbeit, (as I said afore) it is unpossible for us too be grounded in any certainty of faith too take God for our father, until we know that we be made one in our Lord jesus Christ, and that forasmuch as we be members of his body, we be also partakers of the benefits that he hath purchased, so as his death and passion are our righteousness, his holiness our clenzing from all our own defylementes, and the sacrifice which he hath offered doth set us clear, and draw us out of the damnation wherein we were, and finally hath set us free from the bondage of sin, and purchased us full righteousness. Forasmuch as we have all these things in our Lord jesus Christ, therefore aught we also too give thanks unto God by his means. And that is the cause why the Papists cannot frame so much as one request, that God alloweth. Yea and in very deed, they be as good as dumb. For though a man may hear Hymns and Canticles enough (as they term them) among them: yet cannot God be praised at their hands. For although they wind up all things with this saying, By our Lord jesus Christ: yet do they not believe that God is merciful to them, nother are they worthy of it, because they disclaim our Lord jesus Christ, and do so entangle him with patrons and advocates of their own forging, as a man cannot discern him from others, insomuch that they coop him up in a corner, or else set him behind in the rearward, while in the mean time there is hunting after the merits and intercessions of Saints, and that is their trust, that is the mother of their devilish presumption, namely that they can make amends (for their sins) and redeem themselves. But as for us, when as it is told us that we must thank God in all things: it is too the end that we should always abase ourselves. And for that cause did I say, that faith openeth us the way as well too pray unto God, as also too give him thanks for the benefits that we have received at his hand.  
Now hereupon Saint Paul addeth, that we must be subject one too another in the fear of Christ, or in the fear of God, for any of both will fit the text well-enough. In saying that we must be subject, he showeth, that like as God will have his children too exercise themselves in his prayzes: so also he will no● have them too be unprofitable here beneath, but too serve one another's turn. For inasmuch as we be not able too do God either good or harm: therefore is he contented that we do but praise his name. For though we employ all our ability: what is there in us wherewith to enrich God, or too advantage him? For the giveth us all things, and needeth nothing himself. Therefore is it an inestimable goodness, in that he quitteth us of all that we can own him, so we protest ourselves too be so greatly beholden and bound unto him, as we cannot discharge ourselves of it. Then if we come with all humility, and confess the bond wherein we stand bound unto God: it is the payment that he requireth of us, and (for his own part) he seeks no more. But yet he will have us serviceable one too another, and not too seek our private profit in such wise, as too forget that we be knit together in one mutual bond of charity. That is the thing whereunto he intendeth to bring us now in this text. Now a man might think it strange at the first blush, that he should say, we aught too be subject one to another. For it seemeth not meet that the father should be subject too his children, the husband too his wife, or the magistrate too the people whom he governeth, yea, or that even they also which be equal in degree, should be subject one to another. But if we look well upon all things, we shall find that Saint Paul hath not without cause put all Christians under this subjection. For why? The magistrates which are advanced in authority and glory above other men, are bound nevertheless too those whom they govern, for they be not ordained rulers for their own saks, but for the common wealths sake. For Gods ordaining of Principalities, kingdoms, and States, was not to the end that some should have pre-eminence above others: but for that it is for our behoof too have some bridle too hold us in obedience under laws, and too have some power and authority over us, and to stand in fear and awe of magistrates, because we cannot forbear such a remedy. Seeing then that God hath set magistrates in such state: it is certain that they be therefore subject too those whom they aught too serve in reigning over them. As much is too be said of fathers. It is true that the father aught too be honoured of his children. Yet notwithstanding, forasmuch as it is an honourable title, it shall cost them right dear, if they govern not their households discreetly. And in that government there is also subjection. Likewise is it between the husband and the wife. For is it not a subjection that the husband beareth with the frailty of his wife, and hath the discretion too forbear rigour towards her, holding her as his companion, and taking upon him a part of her burden both in sickness and in health? Is not that a subjection? yis. Not without cause than doth Saint Paul pronounce here generally, that all they which will prove themselves faithful, must be subject one to another, namely every man in his state and degree. Let them that are highly advanced consider well, that Gods advancing of them, is too the end they should the willinglyer submit themselves too bear the pains and cares that belong too their office: and let such as are inferiors understand, that they aught much rather too humble themselves, and too bear the yoke that is laid upon their neck. And let such as are equals and fellows, (unless they will needs be as wood beasts, and are loath too maintain any courtesy among them) consider nevertheless, that every man aught to bear with his neighbours. And is not this a subjection? We cannot live one with another without forbearing. Now surely all forbearing importeth bo●dage, 
Rom. 13. b. 8.  therefore must we be served for necessity's sake. According whereunto it is said in another place that we must own nothing but that which charity bindeth us unto. And herein we see what a stateliness it is, when any man shall say, what own I unto you? It is true that men may well upbraid one another, that they own them no duty: but they must step yet further. And that is the cause why Saint Paul setteth down the fear of our Lord jesus Christ, or of God. As if he should say, If we were here without a God, and that every man would get alone by himself: we might well hold scorn one of another, and say, I pass not for thee. Truly, yet were it a great and intolerable folly too say, I pass not for thee. For the richest man that can be devised, doth notwithstanding stand in need of a hundred folks helps, yea of all men's help. Then is it a great over stateliness too thrust away our neighbours after that fashion, under colour that they can nother boot us nor hurt us. And it is apparent that we be too blind in so doing. But put the case we might say, I pass not for thee, I own thee nothing: yet must we come too God, who is our head. For when he did put us into this world, he linked us together, and would have us too serve one another in charity▪ and we know there is none other bond of perfection but charity: and charity bringeth a bondnesse with it. So then, although I own a man nothing as in respect of himself: yet do I own him somewhat as in respect of God. And that is the thing whereunto Saint Paul bringeth us back. As if he should say, Consider with yourselves that ye were not created and put into the world, but with condition that ye should serve every man his neighbours. Otherwise, if ye shrink aside one from another: it is like as if ye would cut asunder the sinews of the body, too the intent it should fall in pieces, yea and that our Lord jesus Christ who is our head, might have no more too do with us. They then that will needs play the wild beasts, and cannot find in their hearts too stoop too any bondnesse too their neighbours, must go live abroad in the wild woods, for they be not worthy too live among men. For we see how God hath knit us together, and thereby separated us from the brute beasts, and yet notwithstanding bound us one to another. Now if we will needs shake off this yoke, is it not a plain bewraying that we think not ourselves beholden for any thing too our Lord jesus Christ, and that we be loath too be ruled by his hand, or too submit ourselves too the order whereunder he hat● put us, and which he would have too be kept without breaking? So then, forasmuch as every of us is so wedded too himself, that we cannot submit ourselves one to another: let us bear in mind that which Saint Paul hath set down for us here. For it is the very sauce that will make us find taste in this doctrine, that is too wit, that if we fear God, and can find in our hearts too submit ourselves quietly too his will, it must not grieve us, nother must we think it irksome and strange, that every of us should serve them whom he is bound too serve, and by that mean so maintain his degree, as we may all link together under our head jesus Christ, and attain too the heavenly glory which he hath purchased for us.  
Now let us fall down before the Majesty of our good God, with acknowledgement of our faults, praying him too make us so too feel them, as it may draw us too true repentance, and make us too profit in it from day too day, and too examine our miseries in such wise, as we may be moved too call upon our God for remedy, that he may cleanse us and defend us from them, until he have brought us too the perfection of righteousness, which we aught too labour for, and from which we be yet far of, and in the mean while he so bear with us, as we may not cease too have the privilege of calling upon him as his children, and also have wherefore too thank him through our Lord jesus Christ, because he hath by his holy spirit sealed the adoption in our hearts, whereby he holdeth us fast too him, and that we may so persever in faith and hope, as we may ever persist in acknowledging the manifold benefits which he addeth one upon another, and learn too receive them so at his hand, as they may be made holy unto us, both by faith and thanksgiving. That it may please him too grant this grace, not only to us, but also too all people and Nations of the earth. etc.   

The xxxix Sermon, which is the seventh upon the fifth Chapter.  
22. wives, be subject too your husbands, as too our Lord  
23. For the husband is the head of the wife, as Christ is the head of the Church, and likewise is he the saviour of the body.  
24. Therefore as the Church is subject unto Christ: so also let wives be subject to their husbands in all things:  
25. Ye husbands love your wives, as Christ loved the Church, and gave himself for it.  
26. Too sanctify it, cleansing it in the washing of water through the word.  
We have seen heretofore how every of us is subject too his neighbours, and that we cannot otherwise live one with another, than by doing some duty as of subjection. And forasmuch as that misliketh us, because every of us coveteth too be above his fellows, and we set so much store by that loftiness, that it is hard for us too stoop: we have seen also that if we fear God, we must not think it strange, that we should submit ourselves too our neighbours, for God created us with that condition. Ye see then in general, that charity doth so bind us one to another, that we aught not too disedeyne this man, nor too loath that man, or too count the third man unworthy to have any service done unto him. For as in respect of God, we must either bow down our neck, or else our stubbornness will turn too our decay. And now Saint Paul passeth further, and showeth that there are certain degrees among men. For although the foresaid rule do stand generally: that is too wit, that every of us must endeavour too perform his duty: yet notwithstanding, there is also a greater subjection particularly of the son too the father, of the wife too her husband, and of underlings too their superiors, than there is indifferently among all men. I have told you ere this, that there is a brotherood even between the furthest strangers on the earth, because they be all of one common nature, and every man must needs acknowledge himself indebted too other. Howbeit when God hath knit folks together in a straighter and holier band: every man must look neerlyer to himself. For when a wife is matched too her husband, she is given him for a help, and she is a part of his body. Also there is a special subjection, so that although the husband be superior in authority: yet is that no let but that he also is bound too his wife: for she is his companion both too live and die with him. Likewise is it with children towards their fathers, and with fathers towards their children, each one in his behalf and calling: as subjects towards their princes and superiors, and servants towards their masters. Ye see then that the thing which we have to treat of as now, is, that we must generally live in charity one with another, endeavouring too discharge the duty that God binds us too, according too our ability: and therewithal, not de●pyze the order that God hath set among us, but rather be provoked so much the more too do our duty, knowing that if we refuse that condition, we make war against God.  
And now let us come too marriage: which is not a thing ordained by men. We know that God is the author of it, and that it is solemnized in his name, and the Scripture sayeth, it is a holy covenant, and therefore doth it call it divine. Now then, if a wife be stubborn and froward, and cannot find in her heart too bear the yoke: although she do wrong too her husband, yet doth she more wrong too God. And why? For it is his will that that bond should be inviolable: and behold, a mortal creature will needs break it, and pluck it asunder. We see then that in so doing, she bendeth herself against God. On the other side, when the man will needs rule after his own liking and fancy, and despise his wife, or vs● her cruelly and tyrantly: he showeth himself too despyze God, and too defy him openly. For he aught too know too what end he was created, what the state of wedlock is, and what law God hath set in it. The thing therefore which Saint Paul calleth us unto, is that in all states we should have regard of God. For so long as our eyes rest upon them with whom we be conversant, surely we shall always find excuses enough & too many, to exempt ourselves from all law. The husband may allege, I have a spytfull and stubborn wife: or else she is proud, and coy▪ or hath a wicked head of her own: or else is talkative. Again, another perhaps is a drunkard, another an idle huzwyfe, & another of some other lewd disposition. To be short, there is not that man which may not have some colour, if he keep not the faithfulness and honesty of marriage, as becometh him. The wife also for her part shall not be unprovided. For now and then her husband may hap too be testy and riotous, and too have small regard whereto God hath called them. Some are ill husbands and hunters of Taverns (and ale houses:) or else play the unthrifts in gaming and light behaviour. Some are whoremongers, some gluttons, and some drunkards. And so every woman might pretend some excuse too exempt herself from her duty. But when we come too God, we must be fain too cast our heads in our bozom, for it will not boot us too stand checking against him. Although the men misbehave themselves on the one side, and the women on the other▪ yet will not God have the marriage to be broken or dissolved thereby, saving the divorce (I mean) which our Lord jesus declareth. But the (other) vices that are in a husband must not impeach the wives subjection & obedience unto him. Again, though the wife be not found to be as she aught too be, yet may not the husband shake her of, and rid his hands of her, what shift soever he allege: but God's ordinance must always stand firm, and the bond which we have by his word, must be inviolable. This is the thing that we have too remember upon that sentence.  
The world seeth how ill this lesson is put in ure: but we must consider, that the root of the mischief is, that in marriage few or none have an eye unto God. In deed God's name shall run roundly enough, and even the wickedest could find in their hearts that he should bliss them & make them to prospero: but that in their marrying they put themselves into his hand and guiding, and call upon him unfeignedly: that is no point of their meaning. Some seek wealth and gain, and othersome pleasure and voluptuousness. In like case is it with the women. And no marvel though the end be out of all order, when the beginning was so out of square. For God must needs be revenged on his part, when he is so lightly esteemed and despised. Therefore let us learn too mark well this lesson of Saint Paul's, that like as marriage was ordained of God: so they that are too enter into it, must betake themselves wholly unto him, and make him their refuge, knowing that it is he which bindeth the man and the wife the one too the other, and which knitteth them together, and therefore that either of them look too their own duty.  
Whereas he sayeth concerning wives, that they own subjection too their husbands: we have too mark, that this subjection is double. For man was already the head of the woman even before the sin and fall of Eve and Adam. 
3. Tim. 2. d. 13.  And Saint Paul alleging the same reason, too show that it is not meet that the wife should reign in equal degree with her husband, saith, that the man came not of the woman, but the woman of the man, and that she is but a piece of his body. For God could have created Eve of the earth as well as he did Adam, but he would not. Nay rather he matched the man and the woman together with such condition, that the man knowing his wife too be as his own substance and flesh, should be induced thereby too love her, (as we shall see again hereafter:) and that the wife knowing hir●elf too have none other being but of the man, should bear her subjection patiently, and with a willing mind. For if the hand being a member of the body, should refuse too stand in his own place, and would needs settle itself upon the crown of the head: what a thing were it: So than if we look back too the creation of man and woman: the husband on his side o●ght too be induced too love and cherish his wife as himself: and the wife seeing she was taken out of the substance of the man, aught too submit herself quietly unto him, as too her head.  
But there is also another bond, 
Gene. ●. a. 6. & 1 Tim. ●▪ d. 14.  which dubbleth still the subjection of the wife: for we know that she was beguiled. Women therefore must remember, that in being subject too their husbands, they receive the hire of eves sin: and they must consider, that if marriage had continued sound and uncorrupt, there had been nothing but joy both for man and wife. For know that things were blessed of God, and there was not any thing which should not have turned too gladness and felicity. But now although God's blessings shine forth every where both above and beneath: yet are there always tokens of cursing imprinted in them, so as we cannot behold nother heaven nor earth, nor any other creature, but we may partly perceive that God is become a stranger to us, because our father Adam fell from that noble and excellent state, whereunto he was created afore. This is too be seen every where in all things, and specially in marriage. For women aught too feel the fruit of their sins: and men feel enough of it for their part. For surely if Eve and Adam had continued in the righteousness that God had given them, the whole state of this earthly life had been as a Paradise, and marriage had been so beautified, that man and wife being matched together, should have lived in such accord, as we see the Angels of heaven do, among whom there is nothing but peace & brotherly love, and even so had it been (with us.) Therefore as now when a man hath a cursed and shrewd wife, whom he cannot wield by any means: he must consider with himself, Lo here the fruits of original sin, and of the corruption that is in myself. And the wife also on her side must think, good reason it is that I should receive the payment that cometh of my disobedience towards God, for that I held not myself in his awe. Thus much concerning the word subjection, which is set down here.  
Now Saint Paul in saying, As too the Lord, meaneth not too make men equal with God, or with our Lord jesus Christ: for that were too great an oversight: but he showeth that the fear and reverence which a woman aught too bear unto God, and the subjection which she oweth too her husband, are two things that cannot be put asunder: like as when he exhorted us erst too link together in mutual subjection: 
Ephe. 5. d. 21.  he added this saying, in the fear of God. And why? For if we pretend too honour God, and to obey him, and in the mean while reject and despise our neighbours, so as every of us is wedded too himself, and will needs be exempted from all law and rule: it is too gross hypocrisy. Also if a wife pretend never so great devotion, and seem too be thoroughly seasoned with the fear of God, and in the mean while be a fiend, so as there is nothing but scolding and brawling, and wrangling, and such other things with her at home in her own house: therein she shows herself not too have one spark of the fear of God, forasmuch as she doth so hold scorn of her husband who is her head, and as it were God's lieutenant in that behalf. Therefore let us mark that Saint Paul hath not set down this similitude too match husbands (who are mortal creatures, yea & very worms of the earth) in equal degree with jesus Christ: but too show briefly, that forasmuch as our Lord jesus hath authority over marriage, men must have an eye unto him, and every person submit himself patiently, because no man can refuse his part, without despizing of him which will have wedlock maintained with mutual duty, so as the man love his wife, and the wife be subject too her husband. That is the pith of the matter which we have too remember upon this strain.  
Now then let wives look well too their duties, and understand that when they contend with their husbands, it is all one as if they would reject God▪ because he hath not created them otherwise than with condition, and too the end they should be subject too their husbands. True it is that they will be so proud and stately, as to say, Should my husband have my head under his girdle? Yea, but the wife that doth so, showeth that she is loath that God should have any authority over her, and would fain put God's Law under her foot. Howbeit, forasmuch as there is none other shift but women must needs stoop, and understand that the ruin and confusion of all mankind came in on their side, and that through them we be all forlorn, and accursed, and banished the kingdom of heaven: when women (say I) do understand that all this came of Eve and of the womankind, (as Saint Paul telleth us in another place:) there is none other way for them but too stoop, 
1. Tim. 〈◊〉▪ d. 14.  and too bear patiently the subjection that God hath laid upon them, which is nothing else but a warning to them too keep themselves lowly and mild. But if they life up themselves against their husbands, and cannot find in their hearts too be ruled by them: it is as it were a setting of their seals too the sin of Adam and Eve, and too the disobedience by them committed, too declare that they be not willing that God should heal that wound again, notwithstanding that it be deadly. Now, when they do so make war against the grace of God: what can come of it but utter confusion? But the wives that are lewd headed, will not think of that: but yet is it registered before God, and they must be fain too yield an account of it too their utter confusion. And therefore let us look that we keep this warning better, too the end that every man may glorify God in his own house.  
Also let the husbands think upon their duty. For although (to speak properly) they be not subject to their wives, because their wives have no authority over them: yet are they advanced too that honour of superiority with certain conditions: namely that they should not be cruel towards their wives, nor think all things granted and lawful which they lift, but that their authority should rather be a companionship than a kingship. For doubtless the husband in not his wives head, too oppress her, or too make none accounted of her: but let him understand, that the authority which he hath, doth bind him so much the more too her. For seeing he is the head, he aught too have discretion and skill how too guide his wife and his household. And what is the way too bring that too pass, but too use gentleness and mildness, and too bear discreetly with the frailty which he knoweth too be in his wife, 
1. Pet. 3. b. 7.  according as Saint Peter exhorteth us. Ye see then that husbands must so require obedience at their wives hands, as they themselves must therewithal do their own duty, and consider that they shall not be borne with before God, if they give their wives cause too lift up themselves so against them. For it is certain that if the husband deal discretely and uprightly, the wife shall stoop too him, and our Lord will so dispose her heart, as the house shall be quietly guided. But the first and chief point is, that God be called upon. For though a man use all the means that can be, yet if he trust to his own wit, he shall but lose his time. And why? Because God will laugh his presumption too scorn. But if husbands consider that God holdeth folks hearts in his hand, and boweth them as he listeth, and thereupon do pray him too give them grace and power too win their wives, that they may agreed with them, and humble themselves too them: them shall they perceive that God worketh in that behalf. But most commonly it is to be seen, that men deal roughly with their wives, and think too win them by playing the termagauntes, so as they stick not too brooze their bodies, yea sometimes that the blood follows. These are hangmen and tormentors that will so martyr their wives: asd yet notwithstanding they will allege the superiority that God hath given them. That superiority is not devilish, nother serveth it too make men like brute beasts: but too maintain good order and government.  
But the women on their side do for the most part inharden themselves: and when they are too marry, they never think upon the things that God showeth and teacheth them by his word: hardly shall a man find one among a hundred, that prayeth unto God when she is upon the point of marriage. No boubt but they hear it well enough said, that the husband must be the head: and (they themselves will say,) very well: it is true, that if I have a husband, he must be above me, for so is the fashion of the world, and I must abide it. But in the mean while there shallbe such overweening, or rather devilish stoutness in them, as they could find in their hearts too pluck God out of his seat, and they would fayne that this matter which we read now, were razed out (of the Scripture,) too the intent they might not be subject too it. Yea and they make a confederacy among themselves in that case, saying: tush, I warrant thee, I will hold mine own, and if my husband play the Churl with me, he shall well perceive that I pass not for it, and I will hold him at a bay so long, that when he sees he doth but looze his labour, he shallbe fain to give over his game, and too let me alone. After this manner (say I) do women begin too enter into huswyfrye, so as a man shall scar●ly find one among a hundred, which is not of that mind, and doth not fully determine upon it.  
Also the husband on his side thinks thus: Tush, let me alone, I will compass her well enough. As who should say, he were God: who hath told us that there is another manner of discretion too be used in this behalf. For the way for men too win their wives, is not too step too them with stoutness, and too play the bedlams with them, or too use tyranny over them: none of that gear will boot: and yet men think themselves so wise in their own conceit, that they shall scare their wives with a grim look. Too be short, they dispute of the matter, & in the mean while rob God, as though he had reserved nothing to himself, whereby to teach us to repair unto him, to pray him to meeken their hearts, and to bow them to obedience and mildness.  
Therefore it behoveth us to remember the lesson so much the better, which is showed us here. And for the same cause doth Saint Paul apply the similitude of our Lord jesus Christ, as well too the one side as too the other. For he telleth the women that it is for their benefit too be so subject too their Husbands. And why? Let us consider the spiritual state of the Church. How miserable were our state if we were separated from our Lord jesus Christ? For we should be bereft of all hope of life, and of all God's benefits. And although we enjoyed many gifts in this world: yet should they turn all too our displeasure, if we were not members of our Lord jesus Christ. Too be short, without the son of God, there is nothing but scattering here beneath. For he was sent too gather together all things that were scattered afore, insomuch that all our happiness, joy, and rest, is too have jesus Christ reigning over us and ruling us. Now then, there must be an answerableness hereunto in marriage, and the women must understand, that forasmuch as wedlock is as an image of the spiritual union, which is between us & the son of God: it is for their benefit to be under their husbands, & to yield them obedience, & that it shallbe much more for their profit, than if they were at liberty too govern themselves, and too do what they li●t, without bridling or controlment. True it is that they cannot conceive it, but who shallbe found wyzer in the end? God, or Women? If they will needs reply, that it were better for them too be in no subjection at all too their husbands, whereas God for all that hath ordained otherwise, yea even for their welfare, and hath declared and given sentence that it is so: ween they too get the upper hand in pleading so against God? Ye see then that jesus Christ is set down as the saviour of the body, too the end that wives should know, that God hath prevyded better for their necessities, than they be ware of. When they have well chawed their cud, and debated what they can with themselves, and gathered all the reasons that are possible too be had: yet is it certain that they know not so well what is for their own profit, as God doth, who hath put them in subjection too their husbands, yea even for their own welfare, too the intent they should be maintained, which otherwise could not be.  
Again on the other side, Saint Paul allegeth our Lord jesus Christ too the Husbands also, too the intent they should not abuse the authority that is granted them, nor break the friendship which aught too be maintained in wedlock, by being over churlish as they are wont too be. And the thing that he setteth them down in our Lord jesus Christ, by demanding how he hath loved his Church: is first and formest that he hath given himself for it, and that he spared not himself when he took man's flesh upon him. In deed all power and dominion were given unto him, so as all knees must needs bow before him, 
Phil. 2. b. 10.  (as Saint Paul himself sayeth) and all of us both great and small must do him homage: but yet notwithstanding, what hath he done for his Church? Listed he too reign in such sort as too exercyze tyranny over us? Not: but contrarily he humbled himself, and whereas he had sovereign dominion over the Angels of heaven, he become subject too the Law, 
Gala. 4. a. 4.  and was called a Servant, yea and he was utterly emptied for our sakes. Now when we see that God beareth us so inestimable love in our Lord jesus Christ, 
Phil. 2. a. 7.  that he hath put himself in the person of a husband, and vouchsafed that we should be as a wife unto him: I say, when we see that, should we now which are but worms of the earth and a thing of nothing, refuse too follow the example of the son of God, who had no regard of his heavenly glory and majesty, too the end too abase himself in such wise for our sakes? So then, it is enough too meeken the hearts both of the one party and of the other, if there be not too beastly lewdness, or rather stark devilishness as well in the husbands as in the wives. For considering that our Lord jesus Christ did so abase himself, for the love that he bore unto us which are but carrions and nothing worth: and also hath told us that there is nothing better, than for the wives too be subject too their husbands, and the husbands too bear with their wives: if that move them not, it is a sign that they be too beastly high minded, or rather that there is nother wit nor reason in them. For were there but one drop, surely the thing that Saint Paul telleth us, aught too make us amend all things, that might hinder the doing of our duties, as well on the one side as on the other. And were this well regarded: doubtless men should see much more quietness in their houses than they do: and man and wife should not be as Cats and Dogs in snatching and biting one at another. But the very mischief is, that a man can see no fear of God among them. For aught not men too call too mind both evening and morning, the grace that is showed unto us by the coming of our Lord jesus Christ? And when all together had well thought on it, and set their minds too it, the married men aught also too think (particularly) with themselves, to what end hath God showed himself so loving, so kind, and so pitiful towards me? Seeing he hath advanced me too such dignity, it is good reason that I should fashion myself like unto him. Now he will have me too behave myself towards my wife, as jesus Christ hath behaved himself towards me. Is not this enough too break the hearts that were as hard as stone, yea or as steel? Yis surely. Likewise if the women on their side were mindful of their redemption and salvation: then should their hard hearts needs be softened, and they would not harden themselves any more too such stubbornness, as they do, but they would submit themselves too the yoke of our Lord jesus Christ, that they might be partakers of the benefit which he hath purchased for them by his death and passion. We see then that when the grace of our Lord jesus Christ is preached to us indifferently: most men gain nothing by it, for they forsake it in all their life.  
And by the way we have too mark further, that although husbands be froward, and wives untoward too be ruled, yea and utterly uncorrigible: yet is that no release to them, that either of them both should not do their duty. As for example: It may be, that if a husband had a gentle and tractable wife (as I touched afore,) he on his side could bear with her, and there should be a marvelous good liking and life betwixt them. But peradventure one man will say, he hath a drunkard or a glutton, another, that his wife is given too garishness and over much bravery, so as all that she can rap and rend, is too little too trim her and deck her withal: and another, that his wife is an idle huzwyfe, and will do nothing. Well, these things may have some colour before men: yea and (as I said afore) if the matter concerned but the parties themselves: every of them might have their defence at hand, to cast of all yoke. But the husband must think in that case, I have an ill dispozed woman, or a sot, or one that hath nother manners nor good behaviour, nor any care at all of her household: but how do I also behave myself, not only in these worldly affairs, but also towards God? Now when the husband shall have bethought himself well, and examined his own faults thoroughly: he will hold his peace, & patiently bear with his wife's faults, until God give her the grace too amend them. And in the mean while, howsoever the world go, let him not cease too play the good husband in applying himself too his wife, too win her unto God. For he is not set in degree of superiority, but for the benefit and welfare of his yoke fellow. And forasmuch as it is an inviolable law, the same reason also must persuade the women. Insomuch that if a woman have a drunkard, or haunter of Taverns and Tippling houses, or a Gamester, or a Spendall, or an unthrift and a ryotter, or a Churl that is never in quiet with her, so that, do what she can too obey him and to please him, she can never have any peace or good will at his hand: let her consider, Alas, it is God's squoorge upon me, for I have not been as I aught too be in obeying my God, and in submitting myself to his will. For how have I applied myself too serve and honour him? How have I quit myself of the charge that he hath committed too me? Let the wife think upon those things, and then let her conclude, that howsoever she far, yet is it not for mortal creatures too break the bond wherein God will have us bound: for that were a striving against him. And therefore must I submit myself too him that is my head: and although he be terrible, yet becometh it me too be subject too my God, who hath my husbands heart in his hand, and can altar it when he listeth. And I must not provoke him too win me with strokes of the Cudgel: for in so doing God would be discontented both with him and me. So then the faults of the wife cannot discharge the husband from keeping the law unbroken which God hath ordained, that is too wit, from living together both in one accord. Likewise the vices of the husband, shall no● excuse the wife from yielding subjection & obedience in all things on God's behalf, as is said of it here.  
Now Saint Paul too confirm this exhortation the better, declareth how our Lord jesus Christ is the saviour of the body: namely because he gave himself for the Church, too Sanctify it, (or to make it holy.) In deed the whole doctrine hereof cannot be dispatched as now. Yet notwithstanding we have too mark 〈…〉, that here S. Paul showeth more at large the thing that he had 〈◊〉 in one word afore: which is, that both the husband and wife may bridle their wicked affections, and that when they be tempted too go 〈◊〉, or too fall out one with another, the very mean too 〈◊〉 all wicked passions, is too have an eye too the pledge of the spiritual union between our Lord jesus Christ and us, whereof we will speak more fully hereafter. For here first of all it is said, that we must consider that our Lord jesus Christ gave himself for us, wherein he beginneth at our redemption. And therefore we must mark that word for an end as yet, tarrying till after dinner for the dispatch of the rest: for under that word it is showed us first, that our Lord jesus Christ was (after a sort) myndlesse of himself, and regarded not his own person, when he went about our salvation. True it is that he was given us of God, 
john. 3. b. 16.  who (as it is said in the third of Saint john) did love the world so well, that he spared not his only son, but gave him too the death for our sakes. Yet notwithstanding, our Lord jesus Christ also did give himself. 
john. 1●. d. 18.  No man taketh my life from me (saith he) but I lay it down. For it was requisite that the sacrifyzce which he offered for the remission of our sins, should be willing. Ye see then, that jesus Christ gave himself too the death: and if we demand the cause, surely it was first too fulfil the will and everlasting determination of God his father. Nevertheless like as God the father intended the salvation of mankind: so jesus Christ showed how dear we were too him, and how precious our souls are in his sight, sith he vouchsafed too give himself after that fashion. Now then, on the one side the husbands must consider well here what they own too their wives: that is too wit, that they should be as ●eere too them as their own lives at the lest. (And though they do so,) yet shall they not come too the perfection of our Lord jesus Christ, but follow him a great way behind. And the wives also on their side, must bear well in mind, that forasmuch as it is Gods ●ill that 〈◊〉 wedlock there should be as it were a figure of the grace of our Lord jesus Christ: they be too far 〈◊〉, if they submit not themselves where God calleth them too it. And by the way let us know also, that Saint Paul meant too magnify God's goodness towards us, and the love that jesus Christ beareth us, in saying that h● gave himself for us. And therefore let us acknowledge that it came of the free mercy of God his father, and also that our Lord jesus Christ respected nothing but our miseries, when he showed himself so pitiful too secure us. If we mind these things, on the one side we shall be moved too our duty without gainsaying, and on the otherside inflamed too glorify our God, and acknowledge both with our mouths and also by our whole life, how much we be beholden to him, seeing he hath powered out the treasures of his mercy upon us, in so much that he hath not only discharged us of the condemnation wherein we were, and drawn us out of death: but also hath vouchsafed too give us his well-beloved son for a pledge of his love, and jesus Christ hath taken upon him the office too be the borrow and ransom for us, too the end too set us clear before God, that the devil also might not have any more against us, notwithstanding that he be our adversary, & we be subject unto him, till we be set free from that bondage by means of the said Redeemer.  
Now let us fall down before the Majesty of our good God, with acknowledgement of our faults, praying him to make us so to know them, as we may ask him forgiveness of them, and reform ourselves more and more by amending them, and so profit in the doctrine of salvation, as our life may always be fashioned after his law, according to the measure of the grace which we have received of him. And so let us all say, almighty God heavenly father etc.   

The xl Sermon, which is the eight upon the fifth Chapter.  
25. Ye husbands love your wives, as Christ loved the Church, and gave himself for it.  
26. Too sanctify it, cleansing it in the washing of water through the word.  
27. Too make it too himself a glorious Church, without spot or wrinkle, or any thing el●e, but that it might be holy and unblamable.  
We have seen this morning how large matter of glorifying the infinite goodness of our God we have, if we consider by what means he hath drawn us from death, and taken us for his children, notwithstanding that we were cursed afore in Adam. And now Saint Paul setteth forth how we be made partakers of the grace that is purchased for us by our Lord jesus Christ: namely by being wafshed and cleansed from our spots, too the end too be dedicated too his service in all holiness. Also he addeth the washing of water, because baptism is a visible figure and record unto us, according too our rudeness and infirmity, too make us the better too perceive the grace of our God, which passeth all understanding of man. Now first of all there is the word Sanctify, which importeth that we should be separated from the world, too be knit unto the son of God. And this doctrine is such, as we can never know it enough. For (as I have said afore) we must always compare the state wherein God findeth us, with the state whereto he calleth us: For from our mother's womb we 〈◊〉 nothing but utter wretchedness, we be cursed and detestabl●●●fore God. Therefore he draweth us out of the dungeon of death: from thence doth he gather us up too himself. And by the word Sanctify, S. Paul meaneth the change which aught as it were too ravish and too astonish us, as often as we consider what we were, and what we should be still if God pitied us not.  
But let us come too the mean that I spoke of. He sayeth, that our Lord jesus Christ hath washed us. No doubt but this is too be referred too his death and passion. For how could we appear before God as it were with our countenances upright, but that our sins are done away by the sacrifice that was offered too set us at one with God. Then until we be washed and scoured clean by the blood of our Lord jesus Christ, we be fouler before God than any leapar: we be full of all manner of filth and infection: and too be short, all that we can bring shall but provoke God's wrath, and the virtues that men esteem greatest, shallbe but loathsomeness. Therefore we must embrace the sacrifice whereby our Lord jesus Christ hath reconciled us too God his father, and his blood must flow down upon our souls, too cleanse us from our filthiness and spots. Nevertheless it is not without cause that Saint Paul sets us down baptism here, not that we be made clean by that: nother was it his meaning too turn us aside from the death and passion of our Lord jesus Christ. But forasmuch as we be dust and gross, and understand not the spiritual benefits so well as were requisite: therefore Saint Paul conforming himself too our rudeness and infirmity, hath showed us here our washing by a visible sign. That we may the better profit ourselves by this manner of speech, let us consider too what end baptism was ordained, and whereunto it serveth. When our Lord jesus Christ commanded us too be baptized in his name, meant he too turn away our faith from his bloodshed? Meant he that baptism should take the room of his death and passion, to perform the office of our salvation: Not surely. For baptism is but on Incum and an appendent too the death and passion of our Lord jesus Christ: and if it did not direct us thither, certainly it were but a trifling Ceremony. As much is too be said of the Lords Supper. When we c●me too 〈◊〉 the bread and wine, which are the pledges of the body and blu● of our Lord jesus Christ, although that in that supper we be truly fed with the meat and drink, whereof mention is 〈◊〉 in the sixth of Saint john (that is to wit, that our Lord jesus Chri●● maketh us partakers of the truth of his own substance, too the end that his life should be common unto us): yet notwithstanding if the supper should be separated from the death and passion of our Lord jesus Christ, it were a thing of nothing. And in deed we see also what the promise containeth. This is my body (sayeth he) which is given for you. True it is that is showeth well what our ordinary food is: but therewithal he sendeth us also too his death and passion. For had he not made satisfaction for our sins, and shed his blood to wash away our spots: what should it boot us now too have baptism and his supper ministered and given unto us? We see then, that too use baptism well, and according too the institution of the son of God, we must not set our m●nds upon the corruptible and transitory element. For what is the water? If it stand but one day, it will corru●pt: and how then can it cleanse our souls for ever, and get us a pureness that shall continue after death, though we ourselves do turn too rottenness? If this power cannot be in the water: we must of necessity repair too the death and passion of our Lord jesus Christ. And in deed the water also is a figure of his blood and of his holy spirit. Then let us mark that our Lord jesus did then wash us, when he shed his blood whereby he cleansed us. That is the mean whereby we may resort unto God with full trust that we shallbe received as righteous and perfect, because he layeth not our sins too our charge. Mark that for one point.  
Now (as Saint Peter sayeth in his first Epistle) we be was●hed with the blood of our Lord jesus Christ, by the holy Ghost. We see then that we have the substance and truth of our salvation in the person of the son of God. And moreover we have too note also, that he communicateth himself unto us, and thereby putteth us in possession and fruition of all his goods through the power of the holy Ghost. And how happeneth it then that Saint Paul hath made no mention here, of the blood that cleanseth us, and of the working of the holy Ghost? It seemeth that he hath forgotten the chief thing, and buzieth himself about a thing that is very small. I have told you already that he meant not too abridge any thing that belonged too the son of God, that we should not seek the whole fullness of our salvation in him alone, and settle our faith alonely upon him: nother meant he too dispossess the holy Ghost of his office, but he had respect of our infirmity. And that is the cause why he set down the sign whereby the thing that (of itself) is too high and too far hidden from our understanding, is set before our eyes. That is the pi●h of the thing which we have too bear in mind.  
Now of this declaration we may receive a very profitable lesson in general: that is too wit, that the true and lawful use of Sacraments, is too lead us directly too our Lord jesus Christ, and that otherwise we make them but as Idols. And (therefore) in popery Baptim is but as a Charm, because they think there is no salvation but by the water. I let pass the things that they have pu● to it of their own devising. For they have corrupted and marred the very institution of jesus Christ, by mingling baptism with the superstitions that are known of. But let us put the case they used nothing else but the pure water: yet is it devilish opinion that baptism is able of itself to save us. For by that means our Lord jesus Christ is as good as thrust away, so as they make none accounted of him. For they stand poring upon the visible sign, and are (as ye would say) utterly doted upon it. In like case are they with all the rest of their Ceremonies. So much the more therefore doth it stand us on hand too bear this lesson in mind, That too apply the Sacraments too a right use, and too such use as God alloweth and ordaineth: they must guide us too our Lord jesus Christ: Like as in baptism, we see but the water: but thereby we must be lifted up higher to the blood of the son of God, assuring ourselves that it is not the water that maketh us clean, but that it is only a warrant of the washing that was gotten for us, when our Lord jesus Christ was crucified for us. In the Supper we have bread and wine. Now to hold ourselves to that which is set before out eyes, were a withdrawing of ourselves from jesus Christ. Our faith therefore must be lifted up, and conveyed to him in whom all the parts of our salvation are enclosed. Forasmuch then as we have the whole perfection and fullness of all good things in the only Son of God: it is thither that we must look up and labour too attain, when the Sacraments are set afore us, for that is the very office of them: or else we pervert all, and it is (as ye would say) an unhallowing of the thing that God hath hallowed too our benefit, if our Lord jesus Christ be separated from the visible signs.  
We have also too note, that we communicate not with jesus Christ, but by the grace of the holy Ghost. Yet notwithstanding let us not hold scorn of the helps that our Lord hath ordained for us, because he knew them too be requisite for our infirmities sake. Why be we not taught simply, that if we run too our Lord jesus Christ, in him we shall find our washing and cleansing? It seemeth that that aught too suffice us, and that the water of baptism is but a veil too keep us from coming unto jesus Christ. Yea, but let us see a little what our own rudeness is. If we had the minds of Angels, we should no more need this outward baptism, than the Angels do. But forasmuch as we be earthly, and it is hard for us too attain unto God, and the secrets of his heavenly kingdom: it is for our behoof too be helped after that fashion. And it is a wonderful gracious goodness of God, that he stoopeth so too our infirmity, and supplieth it with mee●e and convenient remedies. So little then doth baptism hinder us from coming too the son of God, (so we be able too apply it too our behoof,) or keep our faith from aiming at him: that without it we should be held down still here, and waver continually as floating in water. But when we see how water is cast upon the child's head, there we aught too mind the blood of our Lord jesus Christ, and too consider that like as water washeth away the filth of the body, so the blood of our Lord jesus Christ is the very clenzing of our souls.  
Now as touching the inwoorking of the holy Ghost, we know it is likened too water: and that is because he maketh us partakers of the benefits that were purchased for us by our Lord jesus Christ: and again, because that by his grace and working, we be renewed, and die unto the world, and all our own corruption is put away, to the intent we should come too the newness of life which is gotten for us by the resurrection of our Lord jesus Christ. All this must we behold in baptism.  
And likewise the Supper must serve us as a ladder too clymb up too our Lord jesus Christ, and too be thoroughly confirmed that he dwelleth in us, and that we be made one with him, so as he quickeneth us as the branches of a tree, which take their strength from the root, and as the body of man, which draweth his strength from the head. And so the thing that we have too mark upon this strain, is that the Sacraments do not turn us away from the trust which we aught too put wholly in our Lord jesus Christ, nor make us too start aside one way or other, but that being persuaded by them that jesus Christ sufficeth, we find all our contentation and rest in him, too the end also that all the honour which belongeth too him, be yielded unto him. For it is not for us too abridge him of that which his heavenly father hath given him. Let that serve for one point.  
And that is also the cause why Saint Paul sayeth, having cleansed it. Then yieldeth he the dignity of cleansing us too our Lord jesus Christ. True it is, that if he had not been appointed too be the Mediator, he could not have done it: for it is a work altogether belonging too God: but forasmuch as he was sent too that end, and had that office committed unto him, therefore are we washed by him. And in deed it is not only in his human nature that we be washed by his blood: but we must also bear in mind how the Apostle in the Epistle too the Hebrews, 
Heb. 9 ●. 14.  saith, that he suffered in spirit. How in spirit? That is too say, his death must not be considered of us, as if a man died: but we must understand that he is in such wise the son of God manifested in the flesh, as he hath uttered his everlasting power. And that when he was so abased, and emptied, although there appeared nothing but cursedness in his death: yet aught we too understand that he wrought in that behalf with a wonderful power, such as surmounteth all our understanding, and all that we can conceive. Ye see then that Saint Paul hath very well confirmed the thing that I told you, that is too wit, that all our faith is but a wavering and vanishing opinion, until it be so grounded in our Lord jesus Christ, as it rest wholly there, and nother serve nor stagger one way nor other. For as soon as we go about too add one thing or other too our Lord jesus Christ: surely he shaketh us of, as unworthy too have any part or portion of his benefits. Therefore we must leave him that which is his own: that is too wit, that he only cleanseth us: according also as it is of his mere grace, that we have all righteousness before God.  
And Saint Paul's speaking of baptism (as I said afore) is too the end that we considering our own ability, should bend ourselves too the confirming our faith by these means which are behoveful for us. For he that rejecteth baptism as superfluous, doth well bewray that he knoweth not himself. Insomuch that when we have well examined what is in us, it is certain that even the perfectest shall find themselves inclined to unbelief, and to so many doubtings, as ye would marvel. They shall see themselves feeble and weak, and subject too infinite temptations. So then, it must needs be that a man is too much blinded in pride, when he thinketh that baptism can 〈◊〉 him in no stead. Considering therefore what need we have 〈…〉 too God by certain degrees: let us make account of baptism, and of the holy Supper, and let them always be means too guide us 〈◊〉 jesus Christ.  
Again, it is not without cause that Saint Paul matcheth the word and the washing of water together. For (as I have touched afore,) too be so drawn away by visible things, that in stead of 〈◊〉 up aloft, we be held down below: is too common a vice, and so deeply rooted in us, as it is very hard too be plucked up. God pitying man's weakness, hath at all times (as ye would say) 〈…〉 too them: not by changing his place, (for his being is infinite, and his majesty filleth both heaven and earth) but by making himself familiar unto them, 
jerem. 7. b. 11. & Math. 21. b. 12. & Ma●k. 11. c. 17. & Luke. 19 g. 46. & 1 Chron. 6. g. 41. & Psal. 132. b. 8. c. 14,  as if he were conversant with them. And for that cause did he term his temple his house, his dwelling place, & his rest, and (said) that he dwelled between the Cherubins: howeeit, that was not to harden the people in their superstitions. Too what end then? He meant too draw them to him by little and little, which were unable to come to him at the first dash. For where are the wings that we should sty above the clouds withal? But our faith must sty up above the heavens. So then, God meant too relieve men's infirmities, by Ceremonies, Sacraments, and such other things. But the vice on the contrary part hath showed itself too much, that is too wit, that men have taken occasion too hold themselves down, and too entangle themselves in Ceremonies: and whereas they should have lifted them up, they have abused them, by turning them too the clean contrary. And that is the cause also why the Prophets were continually occupied in rebuking the jews, for that they thought that God had dwelled in the material temple. How now (sayeth Esay?) Hath not the Lord made all these things? 
Esay. 6●. a. 1.  Hath he not created both the stones and the wood? And will you shut him up within them? Doth he not fill all the Heavens? and the earth is not able too contain him. And yet notwithstanding ye would lock him up in some Cabane of your own building. Whereby he showeth that it is too gross a folly for men too snarl themselves after that sort in visible figures, Ceremonies, and Sacraments, and too devil upon them, whereas they should be led unto God. Now forasmuch as this hath reigned in all ages, Saint Paul too redress it, saith, that we have our washing warranted in Baptim, under the figure of water. Yea, but yet must we have an eye too the word, sayeth he. For if there were no teaching, too show us that we find the things in our Lord jesus Christ, which are represented to us in baptism, and that it is in his person that we have the full performance and assuredness of them: certainly baptism would turn us away from God, and it were better too have none at all. For it were an evil thing, if we should be withdrawn from the son of God, too give ourselves too the corruptible world. Therefore let us be well ware that we separate not the Sacraments from the word at any time. And hereby we see what Christianity there is in a number of folk. For all is well with them, if they be baptized, nother consider they that the having of the sign without the promise added too it, is but a deceivable & unprofitable thing. Whereto serveth a seal when it is set but too a piece of Leather, or too bore parchment, paper, or cloth? Surely it were too no purpose: for it aught too confirm and ratify some Evidence, whether it be of gift or otherwise. So is it with the Sacraments, when they be not matched with the word. A man shall see a seal there, howbeit too no purpose, for he shall see no benefit come of it. And surely they that continue still doted in their ignorance, because they were baptized as soon as they came into the world: do show therein too lewd an unthankfulness: for they falsify God's truth, as much as they can. If a man should counterfeit a Seal, it were felony, though it were but in a case of five shillings. But they that are so drowned in their ignorance, as they cannot abide to be drawn out of it: are falsifyers and forgers in a thing that is more worth than all the world. For here the case concerneth the ratifying of the things that have been purchased us by the death and passion of the son of God, as hath been declared already.  
Furthermore let us mark also, that Saint Paul speaketh of the word that is full of instruction and edifieth our faith. For the pronouncing of some words is not enough: as if a man should say, I Baptize thee in the name of the father, and of the son, and of the holy Ghost: and think that the virtue and power of baptism were enclosed in those words: it were an abuse, and truly it could not serve us but for a charm and enchantment. But the word is the promise whereby our Lord jesus Christ hath told us, that he is verily given us too be our righteousness, too the end that all our sins should be covered and buried in his obedience, and all our spots washed away by his cleanness. Therefore when we once have this promiss, and know what things are brought us by the only son of God, then is the water matched with the word. And we aught so much the more too note this, 
●. Tim. 4. ●. 5.  because we see how Saint Paul sayeth in another place too Timothy, that not even our meat and drink can be sanctified, but by the word. True it is that bread, wine, water, and all other things are pure in respect of their creation by God: howbeit we cannot use them without turning them too uncleanness, and without committing of felony against God, but by his word (saith he) whereby all things are made holy unto us. And how is that? By teaching us that God showeth himself too be our father, in having a care of us too maintain us and feed us: and also by telling us that all these things are given us, too the intent that by using his liberality, first we should be provoked too serve and honour him, and too be ravished in love of him: and secondly be confirmed in the hope of the heritage that is promised us. For seeing he makes us feel his goddess aforehand in this world: it is certain that when we come too the glory whereunto he calleth us, we shall then have our fill of the good things, whereof there is but some little taste showed us as yet. Ye see then that all the be●efytes which we receive for the body, are made holy by the word. And what shall be done then in things concerning the everlasting salvation of our souls? Is it not much more reason that they should be sanctified by the same word?  
Now then, too be short, we see that the Papists are destitute of the power of the Sacraments through their own misbeleef, because they have rob our Lord jesus Christ of his power and virtue, and conveyed over his prerogative unto corruption and dead things. And therefore God hath so blinded them through his rightful vengeance, that they think themselves too have the Sacraments still, but yet notwithstanding without the word. As for example, in deed in baptizing they mumble enough, and they make their conjurations and charms, and all in an unknown language, but yet is their speaking rather too the devil, than too the Godfathers and Godmoothers that are there, too answer for the teaching of the child, and for the common instruction of the whole Church. Too be short, in Popish Baptim there is not the word, and therefore (as much as in them lieth) they have abolished baptism. Yet notwithstanding, God hath not suffered the remembrance of his goodness too be utterly put away: like as in the time of the law, although the priests were joolaters, and had preached false doctrine, and had embrewed the simple people with many errors & fals● opinions: yet notwithstanding, Circumcision was not changed in the times of Ezechias and Ios●as, when things were redressed, and God's service set in his right state. And why? Because it had been ordained of God, and it was not lawful too have taken the sign of his covenant utterly away. But it behoved them too forsake all the incomes that had been put too by Satins policy. Even so say I now, that in the Popedom there is not the word of God▪ as in respect of those that pretend too minister the Sacraments: and yet that we stick not too receive the thing that is witnessed unto us in baptism, though we● were infected with much ●●●thinesse. But we must renounce the Cream that was ministered unto us, and all the other wicked trash, and retain the pure institution of our Lord jesus Christ. And furthermore let us understand, that our baptism as we received it then had been unavailable, nay rather it had been a cursed treachery, if we had gone no further than so. And why? For we had been perverted, and we had falsified the ordinance of our Lord jesus Christ.  
In like case is it with the Supper. Of a truth there is no supper remaining now adays in popery. For that which they call God's Table, is a flat mockage and reproach too the death and passion of our Lord jesus Christ, because it is knit in unseparable bond with the mass, and we know that the mass is an utter renouncing of the sacrifice that was made by the son of God. But howsever the case stand, although they used some convenient resemblance too the institution of our Lord jesus Christ: yet for all that, they have not the word. For they mumble between the teeth in their consecrating (as they term it) of the spiritual Sacrament, which they have perverted. For how do they use it? They prattle upon the bread, and blow upon it, too change it into the body of jesus Christ, at lest too their seeming. Also they chatter over the Chalice, and bear themselves on hand that all is changed there, and that they have made such an alteration, as though they were able too created a new world. For it is much more too make a piece of bread too become the son of God, than too have created a whole world. But Satan hath so bewitched the Papists, that they believe they do all that. And by what power? not of God's word. Howbeit (as I said) the word that Saint Paul treateth of here, is not a bore found, but a teaching that edifieth our faith, so as we receive the promise that is made us there, and apply it too our ●se, too the end that in baptism the water may 〈◊〉 as a warrant of our spiritual washing. Also when we receyu● the bread and the wine in the supper, it is an infallible pledge unto us, that we be nourished with the very substance of the son of God, so as his flesh is our meat, and his bludder drink. You see then that the word is 〈◊〉.  
As touching the huge and confused heap of things that the papists have in all their Ceremonies, and specially as touching their five Sacaments which they have forged and 〈◊〉 of their own heads: there is no 〈◊〉 (of God) at all in them. For what promise have they for their Anealing, as they term it? No doubt but they 〈◊〉 devise enough of it: 〈◊〉 where shall a man find any whit of it in the scripture? In the same plight are all the rest. As for marriage, it shall be treated of at another time, because S. Paul maketh mention of it anon after. Howsoever the world go, we 〈◊〉 that the 〈◊〉 have falsified the Sacraments, & they can as now receive no profit by them: because they have put the things asunder which God had knit together. So much the more therefore doth it stand 〈◊〉 on hand to remember the thing that S. Paul telleth us here: that is to wit, that we be well washed in baptism, accordingly as 〈◊〉 sayeth to S. Paul, 
Acts. 9 c. 18.  Wash away thy sins. And how? By baptism. 〈◊〉 even too show that the washing of us with the water which we see, is not a vain or deceivable figure, but that jesus Christ doth in very deed accomplish the thing that is showed before our faces. Therefore we must bear that well in mind: But yet is the word requisite therewithal, without the which, all that men can set forth concerning Ceremonies, is but abuse and deceit, though it be countenances with the name of God an hundred thousand-tymes.  
Furthermore Saint Paul addeth, that our Lord jesus Christ's washing and cleansing of us, is too set us as excellent and singularly beautiful before his own face. For the understanding hereof, let us note that we be washed, not only through the forgiveness of our sins, when they come not too accounted before God: but also when we be renewed by the holy Ghost too fight against all the temptations of the world, and too mortify the vices of our flesh, and all the froward affections whereunto we be too much wedded. Ye see then that it is a double grace which we receive of our Lord jesus. That is too wit, because he hath satisfied for us and discharged us of our debts: we come before God as righteous. For our sins are not laid too our charge, but we be reconciled freely, at leastwise as in respect of ourselves, howbeit that it is by the ransom that jesus Christ hath offered. Yet notwithstanding, it is not meant that God will have us let alone still in our uncleanness: but that he 〈◊〉 (also) too draw us too him by his holy spirit. Therefore it 〈◊〉 of necessity that the foresaid washing s●ould be matched with regeneration. And that is the cause why Saint Paul 〈…〉, that jesus Christ hath washed us, too the end we should excel in beauty, yea and be unblamable also b●fore him▪ Now whereas he seateth us forth too be Honourable or glorious, (for so doth the word which he useth import:) he hath an eye back too the things which he treated of before, concerning men and their wives. For now he goeth forward in treating of the spiritual wedlock that is between the son of God and us, whereof he will speak yet more a● length hereafter. Therefore like as a man will love his wife when she is too his liking: So Saint Paul telleth us in this text, that the son of God will like well of us, if we wear the badges that he giveth us: that is too say, first if upon the knowledge of our own wretchedness, we humble ourselves too seek the pardon that he hath purchased us, too the end that being quit at God's hand, we may call upon him with full trust. That is one point. Also that we be renewed by his power, so as we follow not our worldly lusts, nor give liberty too our wicked affections, but rather fight against ourselves, and labour too put away more and more the things that we have of ourselves, that God may reign and live in us, and we be governed by his holy spirit, so as our life may be nothing else but a yielding of obedience too his holy will. Ye see then, what beauty will make us acceptable too the son of God: namely, not (the beauty that is adorned) with corruptible deckings: but (the beauty which cometh) by being cleansed of all our stains through faith, and by being so sanctified by the holy Ghost, as we may live continually as new creatures. That in effect is the thing that we have too bear in mind. For where it is said, that jesus Christ is given us to be our redemption: Saint Paul declareth therewithal how it is done, namely, because (sayeth he) he is given us too be our wisdom, 
1. Cor. 1. d. 30.  righteousness, and holiness. And why too be our wisdom? That all our wits might rest upon him, and not wander from him one way nor other. Again, he is given us too be our righteousness, too the intent there should not be any spot or wrinkle in us, when we should appear before the face of our God, but that the blood of jesus Christ should be sufficient uncorruptness for us. Also he is given us for our Sanctification or Holiness, too the intent that we should be renewed by his holy spirit. And whosoever separateth these things one from another, intendeth too rend jesus Christ in pieces, as much as lieth in him. Now then, would we be partakers of the spiritual washing, whereof Saint Paul treateth here? Let us look that we be holy, and that we walk in pure conversation before God. Not that it can be done by our own power or cunning: but all is attributed here to jesus Christ, and Saint Paul showeth, that it is his office to make us so excellent. For it is certain, that when men will needs come too it with presumptuousness, they may well enforce themselves, (〈◊〉 yet they shall be never the nearer:) but as for us, we must only suffer our Lord jesus Christ too work in us by his holy spirit. And by that means shall we be passing beautiful, that he may have delight in us.  
And for the same cause also doth he say, that he may present unto himself a beautiful and glorious Church. In saying so, he declareth that all the outward show and gay glistering which we can have to the worldward, is but smoke: and that we must have a pureness of heart. He could have said, Our Lord jesus hath cleansed his Church, too the intent it should be pure and righteous: but he intended too express, that our purenenesse or cleanness, is not too please the sight of the world, that we may be prayzed and commended here below, as hypocrites are, whom men gape and gaze at a great way of, clapping their hands at them, and esteeming them holier than the Angels: but that it is much better for a man not too be so precyze, but too walk plainly, and if there be imperfections in him, too let them be known, and yet too hold on his full pace still, having the fear of God unfeignedly in him all the while. Wherefore following this instruction of Saint Paul's, let us learn too set ourselves in the presence of the son of God: and when it cometh too the ordering of our life, let us look at him, knowing that either we must be allowed there, or else we gain nothing by being exalted and commended here beneath: though men have never so marvelous opinion of us, all (say I) shallbe but mere vanity and leazing, till we have ruled and framed our life in such wise, as if we walked before the face of the son of God, howbeit that in very deed nothing can be hidden from him. This is it that we have too remember further.  
Now when as Saint Paul sayeth, too the end that the Church should be without spot or w●in●le, and unrebukable in holiness: he meaneth not that this is accomplshed and performed in us already, nor that it can be as long as we be compassed about with this body: 〈◊〉 it is as a prison, and a bondage▪ and we drag our shackles after us continually while we be here beneath: and although we have profited well in the fear of God, yet must we be fain too say always with Saint Paul, 
Rom. 7. d. 23.  that we be held in a miserable bondage, and cannot serve God but by halves, as ye would say. Howbeit, S. Paul meant also too show simply whereunto we be called, too the intent w●e should high us thitherward all the time of our life. Now than what is the end of our Redemption? wherefore are we reconciled too God? Wherefore are we made clean by the blood of our Lord jesus Christ? Wherefore also are we sanctified and regenerated? It is too the intent we might in the end be unblamable before God. And what in this world? There will ever be much too be blamed and to be found fault with: but let us be contented that our sins shall not be laid too our charge. And this is well worth the noting, because there were a sort of malicious and lewd heads in old time, which surmised an Angelical perfection in their brain, as though men might attain too a full and perfect righteousness in this world, and that was even an abolishing of the covenant that God hath made with us, wherein consisteth our salvation. For therein are two inseparable points: that is too wit, the forgiveness of sins, and the newbirth, as it is said in the seven and thirtieth of Ezechiell, in the thirteenth of jeremy, and in effect every where. These things than cannot be put asunder, namely that God doth so receive and adopt us, as we need still too have our sins forgiven us, till we be rid quite and clean of all earthly corruption: and again, that we must go forward daily in newness of life. But there are yet still of those devils incarnate, which would abolish the remission of sins, insomuch that they dare slander us so far, as to say, that we hold men still to their Apcie, when we make them believe that they must needs be sinners still▪ Nevertheless, it is certain, that whosoever will be a Christian, must needs be a sinner. This is strange at the first sight, but yet is it moved so as by the holy Gost. 
1. john. 1. c. ●.  It is Saint john that speaketh it, but the doctrine is Gods. If we say (sayeth he) that we have no sin, we make God a liar, and his truth is not in us. Then if we imagine ourselves too be so holy, that we have no more sin in us: shall God be a liar for our fancy's sake? Also, if we will be Christians, aught we not too be Christ's disciples? And if we be desirous too learn in his school, is not the manner of praying unto God his father, the principal point which he teacheth us? 
Math. 6. b. 1●.  And what doth he show us there? For give us our offences. We beseech God daily too forgive us the great 〈…〉. Now if any man intent too raze out this petition of craving forgiveness of our faults: the same forsaketh the school of jesus Christ. Then let us understand, that in this world we cannot be without spot or wrinkle, but we must be cleansed by little and little, and the vices whereunto we be given, must be corrected by piecemeal, until we come too the perfection that is spoken of in the first Chapter. Too be short, as long as we be in this world, forasmuch as we have so many sins and vices in us, let us be heedful in praying unto God too show himself always merciful towards us, and in bearing with us by forgiving our misdeeds. And yet notwithstanding let us therewithal take heart too fight against all our vices, and too yield our selves obedient too our God, and let us use force and violence too subdue all our passions and lusts, until we have gotten the upper ha●d of evil, though we cease not too commit it. Although sin devil in us, yet let it not reign in us. Thus ye see how we must day by day continue this exercyze of presenting ourselves before God with all humility, in beseeching him too pardon our offences: and yet notwithstanding profit more and more in the renewment that is spoken of here, till we be wholly fashioned like too the righteousness and glory of our God.  
Now let us fall down before the Majesty of our good God, with acknowledgement of our faults, praying him too make us feel them more and more, that we may be sorry for them, and so strain our selves too follow his service, as we may show by our deeds, all our life long, that he hath not redeemed us in vain from the tyranny of Satan, and set us at liberty, even too serve him with a free will, and too give ourselves wholly too the glorifying of his holy name. And therewithal (let us beseech him) also too grant us the grace, so too taste the benefits which he bestoweth upon us, as they may provoke us more and more too glorify him, and that it may be our continual exercyze and study too sing and preach his praises always, and too acknowledge how greatly we be bound and i●detted unto him, that by that means our Lord jesus may so reign over us, as we may be linked to him in unseparable 〈◊〉, until we come too the ringdome that he hath bought so dearly for us. That it may please him to grant this grace not only to us, but also to all people. etc.   

The xli Sermon, which is the ninth upon the fifth Chapter.  
28. Men aught so too love their wives as their own bodies. He that loveth his wife, loveth himself.  
29. For no man ever yet hated his own flesh, but (rather) he nourisheth and cherisheth it, as the Lord also doth the Church.  
30. For we be members of his body, of his flesh, and of his bones,  
SEeing that the holy scripture exhorteth us to be kind hearted, meek, and patiented one to another, and setteth us down the example of God, who is reconciled to us in the person of his son our Lord jesus Christ, and showeth us therewithal that jesus Christ spared not himself, but showed the love that he bore us, and the care that he had of our salvation, in that he gave himself too so hard and bitter a death: it must needs be that our hearts are harder than steel, if they be not meekened by it. And yet notwithstanding, all these exhortations cannot suffice us, by reason of our wilfulness and corruption. God therefore, too put us too the greater shame, sendeth us back too the order of nature: as if it were said, that although we had never heard any word of God's mouth, nor never had had any teaching by holy Scripture: yet aught every of us too enter into himself, and too consider his own state, for that will be enough too hold us convicted, without any other witness. And that could the heathen men tell us full well: who having nother belief in God, nor any Religion, could notwithstanding well skill too say, that the wild beasts make not war one against another. For one Wolf eateth not another: the Bears and Lions that live abroad in the wild woods, have a certain thing that holdeth them in order, so as they hurt not one another. And yet have they no discretion as is among men: but they have as it were a natural ●●●ouing which driveth them too love one another, so as every of them liveth (quietly) with his fellow▪ Now then, must it not needs be that men are altogether out of square, and do despyze God and nature, seeing they live like Dogs and Cats (as they say,) and every man is as a Wolf or a Fox too his neighbour, so as there is nothing but craftiness and malice, or else utter cruelty? That is the cause why God telleth us that we be all of one flesh, and of one kind. And Esay useth the same reason, too persuade us too secure our neighbours, and too have pity and compassion of them they stand in any need. Thou shalt not despise thine own flesh (sayeth he.) For the furthest stranger in the world is never the more separated from us for all that, 
Esay. 58, b▪ 7.  but both he and we spring both out of one fountain, and we aught too acknowledge him too be our image. Therefore whosoever disdaineth any man, surely he foregetteth himself too much, and he knoweth not what he is, nother is worthy of the honourable degree wherein God hath set him. And why? Because he perverteth all order. Now if this reason aught too take place in general: much more aught men too be touched too the quick when it is told them what they be, specially seeing they be linked together in a much straighter bond. As if a man should say too a father, How now? If thou be so far out of love with thy son, that thou art unwilling too see him, and disdeynest too talk with him, and he can find no means too come too atonement with thee: what a cruelty is that? For he is thy flesh and thy blood. And how then canst thou be so blinded in thine excessive mood, as not too consider that God hath given him thee as though he had come out of thine own person? And too a son it will be said likewise: How now? Is it meet that thou shouldest be borne into the world, and have room and place among God's children, and in the mean while forget thy father that begat thee, and by whose means God sent thee into the world?  
Now the holiest band that God hath set among us, is the bond between man and wife. That is the cause why Saint Paul saith, that a man cannot love his wife, but he must love himself: and contrariwise, that if he despise his wife or hate her, it is all one as if he fall at odds with himself. And is that possible? heretofore he had exhorted husbands too do their duties, by having an eye too the example of our Lord jesus Christ. And he had alleged, that the son of God had given himself too the death too wash his Church: so that although it was poor and miserable, and full of filth and uncleanness: 〈…〉 suffered that which was needful for ou● salvation, he left us moreover a record of the grace which he hath purchased ●or us. Insomuch that in B●btim we have a visible token, that the blu● of our Lord jesus Christ is our washing and cle●zing. Can we think upon all these things, and not be moved too some gentlnesse? Yea if we consider first of all that we ●ee but wretched worms of the earth, and (too be short) that there is nothing in us but utter misery, so as we may well ●ee called vermin, and carrions full of all corruption and loathsomeness: and afterward compare ourselves with the son of God: aught there too be any such pride in us, as too esteem and commend ourselves, and too ●read others under our feet? Now if this be general too all men (as I said:) what shall it be between man and wife? For the knot that God hath knit betwixt them is such, that the husband is (as ye would say (but half himself, & may no more separate himself from his wife, than the wife may separate herself from her husband, but each of them must have regard too their own state, as shallbe declared in the end, and hath been partly declared already. The husband is in deed the head, but the woman is the body. And whereas the head hath pre-eminence and sovereignty over the body, it doth not therefore follow, that he should hold scorn of it, or be glad too have it shamed or reproached: for doth not the honour of the head extend too the whole body? But now forasmuch as husbands are not sufficiently moved with the reason that is taken of our Lord jesus Christ: Saint Paul bringeth them back too their original.  
And for as much as the heathen folk and unbelievers were acquainted with marriage, and had given indgment of it: therefore we need no holy scripture (sayeth he) too teach us in this behalf, for the ignorant souls which had but natural understanding, and walked as their mother wit directed them, knew that the wife is a piece of the husband, and that there goeth an inseparable bond betwixt them, and that the one aught not too forsake the other, unless they will tear themselves in pieces. Seeing that the blind wretches perceived this: what a shame is it for such as are enlightened by God's word, and have been taught familiarly as household folk, even as a father hath his eye upon his children: (too be ignoraut of it?) Seeing (say I) that God speaketh so familiarly to us, and as it were month too mouth, so as he showeth us his will, and telleth us our duty: must it not needs be that we are worse than the Infidel's, and much more grievously too be condemned than they, if we continue hard har●●d, or stop our ears lest we might receive the advice that he giveth us? Then let us mark well, that seeing Saint Paul hath set us forth our Lord jesus Christ (for an example,) and told us that he is so given us: it is good reason (considering how we be linked unto him) that we should show ourselves willing too follow him, and fashion ourselves like unto him, by pitying such as are in distress, by bearing patiently with the vices and infirmities of our neighbours, and by relieving such as have need of us, if we may conveniently, and have wherewithal. Let us think well upon that.  
Again, forasmuch as here is mention made of man and wife, let them that are married, consider what damnation is prepared for them, if they be not moved and touched too the quick by the things that are told them here: namely that on the one side the heathen folk shall rise up to give witness against them at the latter day, and that (on the other side) the order of nature teacheth them what they have to do: so that if they live not in concord and friendship, as is showed them here, they do (as it were) wilfully withstand God, yea and utterly forget themselves, and become worse than brute beasts. And furthermore let them know also, that forasmuch as marriage is a figure of the holy union that is between the some of God and all the faithful: the same aught also too hold them in the greater reverence: and although there happen many contentions, yet aught they too subdue them, and too let them lie as dead, and too consider that sith our Lord jesus sitteth over them, it is too show that wedlock was blessed in such wise by God his father at the first, that he himself also hath ratified the same blessing by his death and passion, yea and reconciled us too God, in such wise as the husband may perceive as it were in a (lively) picture, that he is all one with his wife, howbeit in such wise under the obedience of God, as both twain of them aught too serve him with one accord, even until they be so far forth as they be come to him, too cleave too him thoroughly in all perfection. Now although such warnings aught too be of great force among us: yet are very few touched with them accordingly. And the world sees it. For let a man look into all households one after another: and where shall he find such friendship as may resemble jesus Christ and his Church? (Nowhere.) But the man and his wife are (rather) ever jarring and disagreeing. And if there happen too be some fond 〈◊〉, yet is there no fear of God, and the lest occasion in the world will be enough too set them at odds, so as they shall forget all that is contained here: Or (too say the truth) they never once think of it. The love that is betwixt them is led and provoked by their lusts, and not grounded upon any knowledge that they have of the discharging of their duty, that the husband considereth how he aught too bear with his wife, how he aught too guide her in the fear of God, and how he aught too love her as a helper allotted unto him (for his ease) that he might walk as he aught too do: Nor that the wife humbleth herself too her husband, or bendeth her wits too please him, because she perceiveth that she is expressly given unto him, too be a furtherance and not a hindrance unto him. There is no talk nor inkling of all this: but if all be well considered, (I say) the common and most ordinary state is, that in every house a man shall find devilishness, cursing, banning, blasphemy, swearing, spitefulness, and harming. And although some w●man be a fiend towards her neighbours, as well as she is towards her husband: yet if her husband had any wealth or goods by her, he must take her part without discretion, and maintain her quarrel, be it good or bad. I say, a man may see, that this perverseness reigneth well-near everywhere.  
Again, every man complains of his wife, saying: I cannot live with her, it is a mad beast, there is nothing in her but pride and peevishness, and there is nothing in her but froward stubbornness. I cannot speak a word to her, but she pays me again with four for it. Now surely, such as men make their wives, such have they of them. For were there no more but this that I spoke of, namely that men do (as it were) in spite of God maintain their wives wrongful quarrels: aught not God too yield them their deserved hire, and too make it rebound back upon their own pates? Whatsoever I say, if a man mark well e●ery man's ordinary trade of life: he shall find that there may be a sort of fond loves, and a fort of excessive affections, but as for well ordered friendship, such as dependeth upon God, and is grounded on his word: hardly shall he among a hundred houses find one, where the husband and the wife are so well qualified. Yet notwithstanding we be unexcusable, if we profit not in this doctrine. So then, every of us must fight against his unruly affections: & if a man have not such a wife as he could wish, let him understand, that God intendeth to try his patience by that means and let him consider well, that he behaveth himself worse towards our Lord jesus Christ, who is the husband, too whom all of us are married. And therefore let him not be rigorous towards his wife, seeing that he himself deserveth too be so humbled. Too be short, let every man so mind this doctrine, that when the husband hath not all things in his wife that he desireth, he may think thus with himself: yet am I bound unto her, yea and I am not only bound unto my wife, but also unto God, who is the master of marriage, and too our Lord jesus Christ, who is as a mirror and lively image of it unto us. Therefore am I bound too do my duty towards her, and both too love her, and too bear with her, although there be vices in her. Yet is it not meant, that the husband should foster and feed his wives vices. For as we must warn and counsel one another: so must there not be any such nearness or linking together, but that if the husband see any thing amiss in his wife, he must at leastwise tell her of it, yea and rebuke her, and labour and endeavour too bring her into the right way, as much as he can possibly.  
But yet howsoever the world go, so long as we be married, this stands continually, that we cannot change the order which our Lord hath set, yea even too be unviolable. Therefore we must not pass what the persons are: insomuch that although a woman have too rough & sharp a husband, & such a one as dealeth over hardly with her, yet must she always consider, that he is her husband, and that when God matched them together, he allotted her that portion, because she was worthy of it: and let her also enter into examination of her sins, that she may pray God too take away that rod, and too deal more gently with her. Then like as the wife must on her side continued the bond of marriage, and submit herself, even without respecting what her husband is: so when the husband hath not a wife too his liking, let him think likewise, my wife doth not her duty, I cannot live with her: but yet doth wedlock dure still. Who ordained it? God. Then if I forget my duty, and revenge me of my wife, or fall too stoutness without regarding what belongs too my charge: it is not against a mortal creature, that I shall bend myself. When the husband overshootes himself after that sort, surely he fighteth against God, and endeavoureth too disannul the thing that is inviolable by nature. So then let every of us put this doctrine better in ure on his own behalf, and let not only married folks, but also all men in general understand, that we cannot estrange ourselves one from another, and become unkind, merciless, and unpatient one toward another, but we must be as witless creatures that have no reason nor regard from whence they come, or to what end we live in this world. That is the effect of the things which we have too bear in mind.  
And if we rgarded well the Prophet's reason, 
Esay. 58. b. 7.  surely we should be more moved with this exhortation that is set here: Not man ever hated his own flesh, but nourisheth and cherisheth it. If every of us gave himself too consider what care he hath of his own person, how tenderly he cherisheth all the parts of his body even too the lest toe of his foot, how carefully he forecasteth that nothing may want him, and how provident he is in all respects for it, so as if any member be ill at ease, he endeavoureth too remedy it, that he may maintain himself in health: I say, if every of us bethought himself thoroughly after that fashion: surely then would it be a good teaching to us too do the like too our neighbours, that is too say, too all men: and much more consequently, the fathers too their children, and the children too their fathers, the husbands too their wives, and the wives to their husbands, and so forth mutually according as it hath pleased our Lord too link us in nearer bond, as I have said afore. And if any body reply heereuntoo, ●ush, he, or he is not myself: (I answer,) then must it needs follow that thou art no man. For (as I said afore) God'S creating and maintaining of us, are with condition, that we should be all as one mass. For though there be many fingers and many s●●ewes in a man's body: yet is that no let but that they be all one thing, nother is it any impeachment why one member should not secure another as well as itself. For it is unkindly that the body should fall too banding, and too dividing of itself into factions: nother is it possible that it should so. Then if every of us be so wedded to his own profit, that in the mean while he disdain others through pride, or else be cruel, so as if he see all the miseries in the world, he hath no compassion too relieve them, nor can find in his har● to bear with any thing, or to forgive it: is it not a sign that we have forgotten our own nature?  
Wherefore too the intent we may far the better by this doctrine, let us weigh well these words of Saint Paul, that never any man hated his own flesh, but that every man nourisheth and cherisheth it. Need we a schoolmaster too teach us this? Needs God too sand us his Angels from heaven, or need we too take much pain too learn this art or cunning? (Not:) we be but too much given to it already by nature. Sigh it is so, every of us bears his own evidence rolled in record against himself, and his own indictment ready framed: there shall need no long examination before God. For the more careful that men have been for their own bodies, the more forecasting they have been for the maintenance of it, and (to be short) the more signs that they show of loving themselves: the greevouslyer shall they be condemned before God, because they have not done the like towards them which are their own flesh, yea though they were most unknown and of the furthest country in the world, as I said afore. And if this be general for all: what shall become of it, when the son setteth himself with all outrage and stubbornness against his father, so as he hath no meekness too suffer himself too be governed by him, but even utterly shaketh him of, for whom he aught to spend himself even too the death? Also when the fathers on their side use nothing but bitterness towards their children, or govern them in such wise, as they do but provoke them to impatience: When the husbands deal so roughly with their wives, as it may utterly discourage them, and cast them into sorrow, so as they shall let themselves loose, and fall disorderedly too all manner of lewdness: When the women likewise be stiff-necked, and cannot be brought to good order: I say, when these disorders are among us: let us assure ourselves there needeth none other record too condemn us, than the care that every of us hath had of himself, in that we have been mindful of our own welfare, and laboured (earnestly) for it, and in the mean while broken the bond that our Lord had set among us, and every of us drawn alone by himself, and forgotten all duty of loving kindness, insomuch that we would (if we had could) have made every of us a new world. Truly there is no man of that ability, that he can forbear the help of his neighbours: and yet are we loath that our neighbours should dwell with us, yea or that they should be counted in the number of men: there is not that man which would not reign alone like a Lord. But this unkindness and lewdness are sufficient too show that we be not worthy too enjoy the benefits which God dealeth too us in this transitory life. For sith we be too much wedded unto it, and mind it more carefully than we should do: we be so guilty, as there is not that man which may open his mouth too reply or too allege any excuse for himself.  
And Saint Paul having told us what we aught too know, yea and too judge of our own nature, returneth again too that which he had touched afore, that is too wit, that such as profess themselves too be members of the body of our Lord jesus Christ, aught to be persuaded by his example, too live quietly, friendly, and agreeingly with their wives. No man (sayeth he) loveth himself, but he loveth his wife (also.) verily God hath ordained wedlock, in such wise, as the wife must be as the body of her husband. Therefore if a man love himself, his wife must be matched with him, or else it shallbe a monstrous love. It is a thing that men aught most too abhor, that the thing which is most holy in man's life, should be utterly abased. Seeing it is so, he that loveth himself, will love his wife. For we be of his flesh, we be of his bones. Hear he toucheth a thing that he spoke not of before. For when he did set down the example of our Lord jesus Christ, it was in alleging that he spared not himself, but did shed his blood to wash us from our filthiness and uncleanness. We than were defiled & stained before God, & our Lord jesus Christ found the means too bring us in his favour again. And how? Even by his own bloodshed. But here he allegeth another reason, too confirm the matter yet better: which is, that we be bone of his bones, and flesh of his flesh. In so saying, he doth us too understand, that when men do their duty, it is too their own benefit. For thereby they may taste the inestimable and infinite grace of God, in that every man according too his degree, doth in his marriage represent the union that is between themselves and our Lord jesus Christ.  
The thing therefore which Saint Paul intendeth, is yet again to remove the hardness of our hearts, by showing us that we cannot enjoy the grace that is purchased us by our Lord jesus Christ, unless we live in friendship together, according to the image thereof which we have in the love that he bore us in his death and passion, which surmo●nteth all the love that we can have (one to another.)  
Howbeit, before we go any further, let us see why and in what sense Saint Paul saith, that we be of the bones of our Lord jesus Christ, and of his flesh, and members of his body. For he is descended of Adam's lineage, 
Rom. 1. a. 3.  and is called the seed of David. And although he was conceived after a wonderful manner in the womb of the Virgin, yet took he man's flesh upon him, and become very man. Howbeit he saith, that he is the son of Man, too show that he hath taken a nature that is common to us, wherein he hath made himself familiar with us. 
Hebr. ●. b. 14.  And in deed (as saith the Apostle in the Epistle too the Hebrews) he is not ashamed too call us brothers.  
But now let us come too that which is said here. It seemeth that Saint Paul would make jesus Christ as it were the root of mankind, so as we should descend of him: for he calleth us his offspring. But we have too mark, that for as much as our Lord jesus Christ was shaped of the seed of Abraham, too perform the things that were promised, yea and that he could not be the Mediator between God and us, except he had been of our nature: (for he could not have amended our misdoings wherethrough we were bound too endless damnation, unless he had clothed himself with our body, and had also a soul, too the end too present himself in the person of all men: and so it behoved our Lord jesus Christ too be our flesh in our body:) we may say that he is of our bones and of our flesh. And why? He is descended of Adam's race, as I said afore. But howsoever the case stand, he was conceived marvelously by the holy Ghost. Howbeit there is another respect. For yet for all this he ceaseth not too be the second Adam, 
1. Cor. 15. c. 21. 22.  as Saint Paul termeth him, in making comparison between the grace wherethrough we were set again, and the deadly fall wherethrough we were all forlorn. He sayeth, that the first Adam did by his transgression make us enemies too God, so as we have no access to him, but should be thrust back, if we pressed to him, and that justly. For where sin reigneth, there must needs be as it were unrecoucylable division. God being the fountain of all righteousness, cannot match with our iniquities and corruptions. Then is there also a second Adam, which cometh to remedy all, that is to wit, our Lord jesus Christ. And how is he the second Adam? For (as I told you afore) it is not meant that we should be so bold as too think too press unto jesus Christ, as though we were linked to him of our own nature: but that is done in the power of his holy spirit, & not in the substance of his body. Behold then, jesus Christ is become very man, and hath taken upon him the self-same human nature that ours is: but yet is it not of nature that we be his flesh and his bones: (for we be not descended of him as touching our own substance) but it is of his divine power. Then must we come too this point, that we be bone of the bones of our Lord jesus Christ, because we be restored in him, and have in him as it were a new and second creation.  
And Saint Paul (as we shall see hereafter) hath an eye too the original of Eve: for she was taken out of Adam's substance, and shaped of one of his ribs. Now then, are we restored by our Lord jesus Christ? If we consider our first birth whereby we be brought into this world too be mortal men: we cannot say, such is our flesh, unless we be of the seed of them that were afore us: but whatsoever we be, in that seed we be accursed. It is true that Adam was created after the image of God: but yet was that image defaced by sin, so as we be not worthy too be counted among Gods works. And the same horrible condemnation is pronounced with his own mouth, 
Gene. 6. b. 6.  where he sayeth, that it repenteth him that he had made man, as though he disclaimed us all, because we do but infect the earth, and are not so worthy too be mustered in the array of his creatures, as are the worms, lice, fleas, dogflyes, and all other vermin of the world. That then is the benefit which we have by Adam: and as often as it is said, that we be of his seed and of his flesh, it serveth too show us, that there is nothing in us but a gulf of cursedness. Now hereupon, if we come too our Lord jesus Christ, we be restored again, 
●. Cor. 5. ●. 17.  and (as the Scripture speaketh of it,) we be made new creatures in him. Ye see then, that it is by power of the spirit, and not by order of nature, nor by any common fashion, that we be of the bone and of the flesh of our Lord jesus Christ, and the cause why we be members of his body, is that God his father hath ordained and established him as our head. Howbeit (as I said afore) that is done by a secret power, which we comprehend not but by faith. Then do both these things agreed very well: namely, that jesus Christ is of our bone and of our flesh, in respect that he hath taken our human nature upon him, and clothed himself with it, without the which we should have no alliance with him. For if we cannot attain too the Angels: how shall we attain too him that is the sovereign head of them? But whereas he is come in such wise unto us, that he hath vouchsafed to be knit in the bond of brotherhood with us: that is done specially when he worketh so by the power of his holy spirit, that he is our head, and we are gathered together in him, and have a heavenly state, and whereas afore we had nothing but of the earh, and consequently had nothing in us but corruption, now we be lifted up on high, and are made the children of God by the grace that is spoken of here, whereas erst we were heirs of his wrath, which we hold from our father Adam when we follow his nature, because we are all lost and perverted in him. Thus ye see in effect how the two things are too be agreed, wherein there seemed too be some diversity. And in deed if we have not that, what would become of us? How miserable would our state be? I have showed already, that if any man look well what is in himself: he shall find nothing there but matter too separate him from God. Now then, until we be of the substance of our Lord jesus Christ, God must needs hate us and abhor us, and not know us too be of the number and company of his creatures.  
Now remaineth too see how it cometh to pass that we be of the bones of jesus Christ, and of his flesh. For he is in heaven, and we are here beneath on earth. Again, when we be begotten, every of us is begotten after the order of nature, he hath his father and his mother too come of, and they be of the same race that he is. How then are we of the bones of jesus Christ? It is not in respect of substance: for if we look upon our own flesh, nother the skin, nor the bones, nor the gristles that we have, do come of the body of our Lord jesus Christ: but it is in respect that the cursedness which we bring from our mother's womb, and is spread over all Adam's lineage, is taken away by the power of our Lord jesus Christ, and that therewithal he hath so shedded forth the grace of his holy spirit upon us, that we be enlightened by it. Therefore it is as a quality (as men term it) & not a substance. Every man shall descend of such lineage, and God letteth the common order run on still which he appointed at the beginning, namely that men beget one another from issue too issue: but in the mean while jesus Christ reneweth those whom God his father hath chosen, and such as are the members of his own body, and riddeth them of the corruption which they had taken from Adam. And afterward he giveth them such a power, as every of them feeleth by faith that he is under the head that is set over us, and that we be gathered all together in him, and his life is given unto us, too the intent we should no more live too ourselves, 
2. Cor. 5. ●. 15.  nor too the world, but rather 〈◊〉 he should live in us, as Saint Paul sayeth of him. Ye see then that jesus Christ needeth not too come down from heaven, too make us members of his body, nor too diminish his own flesh too make us too grow out of him, and too be shaped of him. For all is done by the wonderful power of his holy spirit. We draw no● any thing from the flesh, nor from the body wherewith he once clothed himself: for that is in heaven, too the intent that we should be fashioned like unto the glory that is now in him. But yet for all that he worketh in such wise, as we have all our strength continually of him. And like as trees draw both their flowers, their leaves, and their fruits from their root: and like as the body of man feeleth his strength too flow down from the head, so do we feel the virtue and force of the conjunction that is between us and our Lord jesus Christ, and yet he continueth still in his full state all the while. Nother doth that hinder us too enjoy the inestimable benefit that S. Paul magnifieth so much in this text. And therewithal let us bear this point in mind, that it is much when we be (inwardly) stirred up to do every man his duty: for thereby we taste the grace of God which concerneth the salvation of our souls.  
The matter that is in hand here, is that men should live friendly and agreeingly with their wives. And when a husband considereth the things that are spoken here, he aught too be provoked, not only too discharge himself of the bond wherein he is bound too God and his wife: but also too think thus with himself: This is such a state that although it be corruptible, and serve but for this transitory life, yet hath God set it afore us as a lively image wherein I see that jesus Christ is my head, and that I belong too him, and that not only I am his, but also he is mine, so as his life belongs too me, and (too be short) I am as if I were a member of his body. Seeing then that men in doing their duty towards their wives, and wives also in obeying their husbands, may behold how they be joined unto Christ, and that they do the things that belong too the heritage of the kingdom of heaven: must it not needs be that we be too unthankful, if we consider not how our Lord jesus Christ laboureth by all means too win us, and too make us walk under his yoke? And moreover he not only allureth us by gentle and loving means, too the intent we should take the better courage too serve him, and too do the things that our calling and state require: but also draweth us too him, and even in this world, & in the transitory and earthly things, setteth us forth the everlasting salvation that is prepared for us in heaven, & which was bought so dearly for us by the blood of his only son, to the intent that in the end we should be partakers of the effect and virtue that proceedeth thereof.  
And now let us fall down before the Majesty of our good God, with acknowledgement of our faults, praying him too vouchsafe, so too reform our hearts unto goodness, as we may seek nothing but too serve him, and too yield ourselves wholly too the obeying of his holy will, and that it may please him therewithal so too bear with us in our feebleness, as we having received pity and mercy at his hand, may in the end be able too stand up before his face. And so let us all say, almighty God heavenly father etc.   

The xlii Sermon, which is the tenth upon the fifth Chapter.  
31 For this cause shall a man leave father and mother, and be joined too his wife, and they shallbe two in one flesh.  
32 This is a great secret. Yea, say I, in Christ and in the Church.  
33 Therefore, do ye so, as every man may love his wife as himself, and let the wife fear her husband.  
GOd doth so dispose his works, as we have occasion too behold a wonderful wisdom in all his doings, and too receive such instruction by them, as may be too our benefit: as (for example) in that which Saint Paul allegeth here, namely that the woman was drawn and taken out of the substance of the man. For God could well have created Eve after the same manner that he created Adam. But he 〈…〉, and commandeth woman too be sha●ed thereof. And whereunto tendeth this, but that there should be such an union between man and wife, as he might think, this is my flesh, this is my bone: and she, whence hath God given me life? whence hath he shaped me? Even of a rib that he took out of man. We see then that God did not without cause use such diversity in creating man and woman. It was too the end it should be continually minded in wedlock, so as the husband might know that he breaketh the whole order of nature, if he be not united in good agreement too his wife: and the wife likewise, if she submit not h●●selfe quietly too her husband, acknowledging him too be her head. But Saint Paul applieth this further, to the union which is between our Lord jesus Christ and his Church. For (as was declared upon Sunday) wedlock is as a figure of the knitting together which is between us and the son of God. And therefore he crieth out, saying, It is a high mystery, that is too say, a secret which we aught too take very good heed of, Yea (sayeth he) in jesus Christ and in his Church. There are then two things too be noted here.  
The one is, that we see how God even from the beginning, hath knit man and wife together in unseparable bond. The other is, that he intendeth too lead us yet higher: that is too say, that forasmuch as there is nothing in ourselves but all manner of wretchedness, we should be knit too the son of God, who is the fountain of all goodness, and from thence draw our spiritual life, and have all our strength and power of him. 
Gene. 2. d. 24.  And forasmuch as S. Paul having alleged the said text out of Moses, addeth, that this mystery is great, in that the son of God hath made us bone of his bone, and flesh of his flesh: some have imagined it too be as a prophesy of that which hath been said. But there is no reason nor colour of reason, why they should think so, and it is evident that the text should be marred, if it be not taken simply as it lieth: that is too wit, that God intended too warn man and wife what their duty and charge is. Let that then serve for one point.  
The Papists have foully ouersho● themselves in this case, and bewrayed such ignorance, as little children might well spit in their faces for it. Because the word Sacrament was an ordinary word (in old time) too betoken Secrets, mysteries, and all manner of high things that are worthy too be had in admiration of us: therefore the said word Sacrament was 〈◊〉 in here (〈…〉) It is a great Sacrament, sayeth Saint Paul, that is to say, a great mystery or secret. 
1. Tim. 3. d. 16.  And hereof there is no doubt, no more than when he sayeth, it is a great Sacrament, that God was manifested in the flesh: It is a great Sacrament that the Gospel was published through the whole world, 
Rom. 16. d. 25.  and that the wretched gentiles and unbeelevers were matched with the offspring of Abraham. 
Ephe. 3. a. 3. b. 9  So in this text, the infinite goodness of our God is a (Sacrament, 
Colost. 1. d. 26.  that is too say, a) high thing, and well worthy to be looked at of us. hereupon some folks have been so very beasts as too say, Then is Wedlock or Matrimony a Sacrament, as well as baptism, or as the Lords supper. And because they understood not the word: to their seeming there was somewhat to be found here, like as in baptism, the water betokeneth that we be washed by the blood of our Lord jesus Christ: and in the Supper, the bread and wine are warrants and pledges of his body and of his blood. They were of opinion, that as much is done in marriage. Now when we see that such doltishness hath crept in through the whole world, and that these great doctors had need too be set again too their Apcies, for so much as they knew not even the things that they aught too have judged by their natural reason: therein we see that ther● lieth a great vengeance of God upon such as have corrupted the true religion, and made minglemangles in the word of God, after their own fancies. And therewithal we have too thank our God so much the more, for that he hath drawn us out of such dungeons. And seeing there was so horrible confusion in such as are reported themselves to be the Lamps and pillars of the Church, & were taken so to be: sith we see that God did dull them so utterly: we aught not too be afraid too separate ourselves from their company and synagogue. And seeing he hath granted us the grace too be no more mingled with them: let us keep on our course, and walk forth soberly. For there we have a warning too hold ourselves in awe, that we being Gods true scholars, we may distrust ourselves, and not go seek five feet in one sheep (as they say), but handle the holy scriptures with such reverence, as God may guide us too the true understanding of it by his holy spirit.  
But now let us come too Saint Paul's intent. It is certain that he allegeth the record of Moses, 
Gene. 2. d. 23.  too show that the 〈…〉 bear with his wife, as with a portion of his own bo●ie, and the one half of his own person: 〈…〉 them. The cause then why Eve was shaped of one of Adam's ribs, is, that God meant to establish such a concord between man and wife by that mean, as there should be no bond in the world so strait as that. For the child aught in deed too honour his father: for he is his seed, and he is his blood: but yet is the bond of wedlock preferred before it. And by whom? It cometh not of men's liking: but according as Adam had spoken, and as God had pronounced the sentence, so is it an inviolable order, that man should be knit unto his wife, yea and that in such wise, that if he should needs forsake the one or the other, his father should not be so near him as his wife.  
Yet is not this as much too say, as that God meant too break that yoke, and too give children leave too be stubborn against their fathers and mothers, when they be once married. God changeth not any whit of the things that he hath ordained. Therefore he that hath a father or mother alive, aught too be still subject too them, without ceasing of from doing his duty, according as the scripture showeth, and as nature also teacheth every man too do. For we have it engraven in us, and we cannot wipe it out. Thus ye see that married folks cease not too be always subject too their fathers and mothers. But here the case standeth upon the comparing of the one with the other: as if he should say, If a young man should forsake his father, & have him in any contempt or disdain, or be stubborn against him, or yield him no reverence: would not the world say, he were a monster? Now if God have commanded in his law, that stubborn and disobedient children should be stoned, 
Deut. 21. d. 21.  and that men should root such villainy out of the world: what a thing is it, when a man shall forsake his wife, or the wife her husband? Surely it is an outrageous crime. Then if it be intolerable that the child should rise up against his father: (Not doubt but) the bond of wedlock is yi● much holier, and more expressly commended to us of God. Seeing it is so: it standeth every man on hand, too look that he discharge his duty. For if a woman have a froward head of her own, so as she must be brawling every minute of an hour, and will not be subject to her husband: also if the husband be churlish & cruel, so as he disdaineth his wife: it is not a doing of wrong to a human creature, but to God, who is the author of marriage, & hath ordained it with such condition, as we hear of here. And so ye see what we have to remember upon the first part of this text.  
But this extendeth yet further: that is too wit, that every man should love those that are allied to him by means of God. As for example, a man having no more but his wife, is bound notwithstanding too acknowledge that God hath united us all together. And when he created Eve the mother of all men out of Adam's side: it was too the end that the same should extend everywhere, and that we should know that he will have us to live in such concord, as none of us should for all that separate ourselves from other. No man then aught too be so cruel as too say, Tush, she is not my wife. But we must consider, that forasmuch as it is our Lords will that there should be a general concord among all men, and that every man should think himself bound too his neighbours: it is as though mankind were compounded of two sorts, so as there were both malekynd and femalekynd. Then are we all bound one to another. True it is that matrimony (as I said) is reserved by itself: but yet for all that, men are bound towards women, too secure them, seeing that our Lord hath showed it by deed even in the first creation. And women also must behave themselves soberly among men, although they be not their husbands.  
Also there is further, that they shallbe two in one flesh. Hereby our Lord jesus Christ showeth us, that the man which is married aught too hold himself contented with his own wife, and the woman likewise rest wholly upon her husband, so as they let not their lusts raundge abroad, nor give themselves the bridle to change any thing in the order which our Lord hath set, and will have too stand in force to the world's end. Men have so passed their bounds in all ages, that they have forgotten both kind and all kindness. And they have not only despised God and his word, but also forgotten with what condition they were created, in the world: and they knew not even that which natural reason could have showed them. And they had not come too that point, if they had not been doted in their lusts like wood beasts. And surely there is no such rage as the reigning of inordinate lusts in our flesh, when they be not repressed by the fear of God. Thereof it came that in many countries it was lawful for men too have three or four wives a piece, as it is permitted still at this day among the Turks. The jews also, notwithstanding that they had the Law of Moses, did put away their wives for every small occasion that came in their heads. If a woman were not fair enough, or if she were not rich enough, by and by she was divorced. True it is that our Lord had provided for it, howbeit but half. 
Math. 19 a. ●.  And in deed our Lord jesus Christ declareth, that God had a regard of the hard heartedness of that people, which was past amendment or taming. Therefore when any of them listed too put away his wife, he was bound too give her a Testimonial, that she was no harlot, but that she liked him not: and he chose rather too sustain that shame, than to keep the faith of marriage. For in putting away his wife after he had plighted her his faith too live and die with her, he showed himself forsworn and unfaithful. Therefore it was a reproach to them too put away their wives after that sort. But yet for all that, divorces were common. And our Lord jesus saith, that in so doing the jews were backestyders from the law of God, and therefore he telleth them, it was not so from the beginning. They took that liberty on that it was said, that he which found not himself well at ease with his wife, should give her leave too departed. But our Lord jesus telleth them, It is true that God granted it too your fathers: howbeit that was because he was fain too deal with them as with wild beasts. So then, he granted them more than was lawful: but yet know ye, that although he punished them not with rigour, yet is it not meant that you should therefore take occasion at it too do yet worse. Therefore have ye an eye always too the beginning, when God created Adam, and shaped Eve out of his side: he said (at that time) that two should be one flesh. He than that taketh two wives, is worthy too be cut asunder, and he that takes three, is worthy too be cut in three pieces: for it is all one as if he would defy God and nature, seeing God hath printed a mark in the person of man and wife, too the intent that wedlock should be kept as it aught too be. Wherefore if a man disannul the ordinance of God, deserveth he not to be wiped out quite and clean? The thing then which we have yet still to bear in mind, is, that a man must bridle all his senses, and not cast his eyes wandering here and there, lest his mind be carried away when he sees a woman that seems fairer to him than his own. And let the wife also not look upon any man but her husband, otherwise than with simplicity. And let them always think, we be but two, yea and yet one flesh: I can not be a whole person, except I be with my husband. And let the husband also on his side think, I am but half a creature, when I am asunder from my wife, seeing that God 〈…〉 ye see what we have too remember upon this saying, that 〈◊〉 shall be one flesh.  
Now thereupon Saint Paul concludeth, Therefore let the husband love his wife, and let the wife honour or fear her husband. For the word that he useth, signifieth too fear: but it is taken here for the reverence and subjection which the wife oweth to her husband. And here we have too mark the difference that is put between the duty of the husband, and the duty of the wife. God commandeth not the husband too fear his wife, but he commaunde●● him to● love her. There is yet more in the woman: that is wit, that she must be subject. If a man demand, How then? Doth the husband own none honour too his wife? It is not possible to love rightly and with a pure heart, where there is no reverence: for a man will n●uer love him whom he despiseth. The world doth in deed call it love, but (too speak properly) if I love a wanton person or a jester, because he makes me some sport or pleaseth me, that is no true love: but there must be a linking together, and an agreement in good manners, so as a man have always good estimation and opinion of him whom he loveth. In like case is it between a man and his wife. For when I think with myself, she is a portion of myself, she is the one half of my person: is it possible that I should despise her? The man then must honour his wife, howbeit not by subjection that he should not always abide in his state as head, and have the governing of his wife. That is the cause why Saint Paul requireth nothing at the husbands hand, but that he should love his wife. In another text too the Colossians he addeth, 
Colo●●. ●. d. 19  that they should not be bitter to them. For if there be love, surely he that loveth, will bear with many faults and infirmities of his friend. And if we do it one to another: much more aught the husband too do it towards her whom he knoweth too be given him of God, that he should love her as his own body: 
1. Pet. ●. b. 7.  And therefore Saint Peter sayeth expressly, that men must have discretion and wisdom too help their wives infirmities, by bearing with their frailty. If a man take a toy in his head, that his wife is unconstant and light: or too be short, if he despise her under pretence that she is not a man: it is an ill regarding of her. For though she be frail, he must consider that there is the like in himself, and thereupon bear with her, as he would be borne withal himself. Thus ye see how this is too be defined that Saint Paul speaks of here. He meaneth not that a man should be doted in fond love, as it falleth out oftentimes. And the last Sunday I alleged the examples of such as pretend too be very hot in maintenance of their wives quarrels (abroad,) and yet are devils to them at home. So then, the love that Saint Paul speaketh of, is a right and good affection which the man beareth too his wife, because he knoweth that God hath knit them together, as though he had put them together with his own hand, and said, live you two together in peace and concord.  
Again, as touching the wives, because they be loath too bear the yoke that God hath laid upon their shoulders: therefore in the other text Saint Paul did put them in mind, that God is the author of wedlock, and that it is he which hath set down this condition, that the wife should be subject too her husband, and suffer herself too be ruled by him as by her head, and bear him reverence. For a woman will always found matter enough in her husband too despise him. If he have any goodness, she will go about too deface it, that she may have occasion too say, why should this man have pre-eminence over me? For he is no more able too rule than I And we know what overweening there is in men and women. For every one thinks himself more able than his fellow. The wives therefore would feign govern and have the mastery. For that cause doth Saint Paul tell them, that they must abide in the state that God hath put them in, (that is too wit, in subjection,) and that they must not stand scanning what is in their husbands, too examine whether they be worthy too have authority and superiority or no: but that they must consider what God hath ordained, and obey the same without gainsaying or replying. They must not inquire, why is this, and why is that? too the intent too find some excuse too exempt themselves from the obeying of God and of his commandments. Therefore we must give ear to him, and every of us must without gainsaying receive the things that he commandeth us. Thus ye see how the things are too be understood, which are spoken here concerning the fear & subjection that wives own too their husbands. This doctrine is clear and familiar enough of itself: but yet for all that, how is it practiced in the world? folk would fain allege excuse of ignorance, too shifted off the performance of their duty, by saying, this is to high & to hard to be understood, when as it is said, that men aught to love their wives▪ needeth there any gloze too expound what the holy Ghost meant? Not: the thing is evident enough of itself, and every man knows in himself that he understands it well enough. But if ye look upon the love that men bear too their wives, scarcely shall ye find one among a hundred, which could not find in his heart too give it over, and which hath not some wandering fancies in his head. The women also are so light minded, that they could find in their hearts too be unmarried twenty times in a year. And whereof cometh that? Even of that they have not an eye unto God, who is the author of Marriage? Truly though we had no scripture at all (as I said:) yet would the brutishest man in the world reverence marriage. And why is that, but because it was our Lords will too leave that record engraven in men's hearts? His meaning then is too show, that sith the most ignorant and grossest sort understand that man and wife should join in good love every one in their degree: men must bend that way. But now, we have teaching, and we have exhortations added too spur us the further forward, too the intent we should not ●latter ourselves in our vices: and yet what are we the better? It is too be seen daily, that men storm at their wives, and wives check at their husbands: it is an ordinary matter in every house, and ever among there fly and fling out cursings and bannings: too be short, there is nothing but frowardness and disteyne. Now where these things are, it is unpossible that the man and wife should have any access too come unto God. For after what manner aught our repairing unto God be, that we might receive mercy, and be under his protection, and he have a care of us? It is by prayer.  
Now Saint Peter sayeth expressly, 
1. Pet. ●. b. 7.  that when a man is oversharp and rigorous too his wife, and the wife also on her side is stubborn, so as he is not able too wield her by any means, nor she willing too submit herself as she aught too do: then are their prayers broken of. As if he should say, wretched folk whereon think ye? Are ye not very miserable, seeing the gate is shut against you that ye cannot call upon God? Now than what will become of us, when we cannot betake ourselves into the hand of our God? It were better for us too be drowned a hundred thousand times. Seeing then that God loveth the quietness both of the men and of the women, in commanding us too live in peace and concord, and moreover biddeth them come unto him, saying: when the husband governeth his wife quietly, and the wife on her side doth her duty too: then if ye call upon me, I will hear you as it were out of 〈◊〉 mouth: seeing (say I) that our Lord calleth us to him for our own benefit and welfare, when he commandeth us too call upon him with a pure heart: must it not needs be that we are possessed of the devil, and have foregone all our wits, if we accept not so good and profitable a conditon? Therefore let us mark well, that if the husband intent too discharge his duty, and the wife likewise: both of them must have an eye unto God, and hold their marriage of him, assuring themselves that they met not at all adventure, but that the Lord coupled them together, too the end that the husband should be as a companion too his wife, and receive her as a part of himself: and the wife yield the degree of honour●too her husband, as belongeth too him in respect of God, and submit herself too him as too her head. Thus the best may too hearken unto God, and too obey him in this case, is too take him for the author of wedlock, too be ruled by him in all things. And let not the husband trubble himself too much in looking upon the faults of his wife, too say, what shall I do with this carrion? For we know that reproaches are loathsome and heinous. Also let not the wife look at the things that are in her husband, to say, he is a very devil, and cannot be won by any means: but let her hold her to the condition that she is bound unto, and let her not ask why, nor wherefore God hath put her so in subjection, nother let her make herself glorious in setting up her bri●●●es against God, for putting her so in subjection too her husband's.  
But now let us come too the second point, and speak yet more of the high mystery, which Saint Paul magnifieth so much here. It is (sayeth he) a great mystery, yea between Christ and his Church. By these words it is easy too discern, that Saint Paul meant not too call marriage or wedlock a Sacrament: for he expoundeth him 〈◊〉 afterward. And (as I told you) the only thing that is treated here, is the expressing of God's inestimable goodness, insomuch that in stead of executing the office of a teacher, too show and declare how we be knit too our Lord jesus Christ, Saint Paul himself 〈◊〉 is astonished, and as a man ravished into wonderment, confessing that the wants fit and sufficient words to express well God's grace, in vou●saf●ng too knit and unite us too his only son. I have told you 〈◊〉 already, how we ●ee 〈◊〉 of our Lord jesus Christ's 〈◊〉, and how we be his flesh. It is not that we be taken out of his body, for we come of the lineage of Adam: but because we live of his own substance, 
john. 6. f. 55.  according too this saying, that his flesh is our meat, and his blood our drink, whereby he meaneth that we live in him, howbeit spiritually. In deed we have a common life both too talk and too walk with all men, which proceedeth not of the special grace of our Lord jesus Christ. But yet the moving which we have common with the brute beasts proceedeth also of him, according as it is said, that he was the life of all things. 
john. 1. b. 12.  Yea and Saint john passeth yet further, saying, that the word, (that is to say, our Lord jesus Christ,) was too quicken men, in that God hath given them this special privilege of having some understanding and discretion. But when the spiritual life which we have with the son of God is spoken of: that is a thing above nature. For although we have not any worthiness or excellency when we come out of our mother's womb: yet remaineth there always some print and image of God. And yet for all that we be so cursed in our own nature, and so miserable, that we be called even deceased and dead. And that is the cause why our Lord jesus Christ sayeth, 
john. 5. ●. 25.  that the hour is come, that the dead which are as rotten carcases in the grave, shall hear the voice of the son of God. And Saint Paul hath said in the second Chapter, that when we be reformed by our Lord jesus Christ, than we live, whereas erst we were dead in our sins and transgressions, because we receive that from our father Adam as it were by inheritance. The manner therefore that we be of jesus Christ's flesh, and bone of his bone, is that we be graffed into his body, accordingly as Saint Paul also useth the same similitude of graffing. 
Rom. 6. a. 6.  Like as a sine that is set into a stock, taketh his sustenance from the same: so must we by being graffed into our Lord jesus Christ. true it is, that we do not yet bring forth good fruit of ourselves: for his purpose here is but too show that as a branch withereth which is broken of from the root and so let alone, but receiveth sap and nourishment from the root, if it be graffed into another: even so is it with us, that is too wit, that if we continue such as we be by kind, then are we in death, because we be separated from our Lord jesus Christ? but if we be incorporated into him, and it please him too communicate himself unto us, then do we feel in very deed, that bread doth not more nourish us when we eat it, nor wine strengthen us better when we drink it, than we verily receive life and strength by the body and blood of our Lord jesus Christ.  
Now then, that this is a high mystery, every man is able to judge of himself. When we have debated never so much, and scanned the matter in our hearts, is there any of us that can comprehend how we be knit too our Lord jesus Christ, and how we be made all one with him, so as we can assure and warrant ourselves, that we shall by that mean be partakers of God's glory, and that even at this day we live in our Lord jesus Christ: According too this saying of his, 
john. 14. c. 19  be of good cheer, for as I live, so shall you also. Can this (say I) enter into so small a room as our sensual reason is? Not surely. And that is the cause why a number of men cannot admit this point, that we be the flesh of jesus Christ, and bone of his bones, but content themselves with their own imaginations, which is an abasing of God's grace, which Saint Paul was not able too express, but rather showed us that it aught too ravish our wits too wonder at it. Many then may happen too have a roving, and as it were a heathenish imagination, that we be knit unto our Lord jesus Christ, that is too say, that we be saved by his grace. But the Scripture goeth further: and though there were no more but this saying, That it is a great mystery: yet let us beware of limiting it after our own fancy, for it were all one as if we would make Saint Paul a liar. All such as despise this spiritual conjunction which we have with our Lord jesus Christ, would show that there is no such secret nor wonderful power of God, nor aught else, as we hear spoken of here. And the holy Ghost useth such speech, too humble us, and afterward ●oo exalt us again. Therefore we must on the one side confess that all the wisdom and wit which we have, doth fail us in that behalf: and afterward rise up again, for that we hear our Lord jesus Christ call us too him, and tell us that we be so knit unto him, that he hath not any thing of his own, which he maketh not common to us, and whereof he will not have us too be partakers. Therefore if we have any contrary motions in ourselves, and it come into our heads too say, how is it possible that our Lord jesus Christ who is in heaven, should nourish us with his own substance, so as his body should be our meat, and his blood our drink? I say, if we fall into such fancies: we must repulse them all with that which is said here, namely that it is a great Secret, and we must rebuke our own folly and rashness, in intending too measure the thing that is infinite. Our Lord showeth us, that when he hath knit us too his only son, he hath done so high and profound a work, as surmounteth all our capacity. Seeing it is so, let us always conclude, that although we find it a strange matter: yet must we rest upon the thing which is spoken by God himself, specially when he saith, that he will work after so high a fashion, that we shallbe utterly ravished at it.  
Wherefore let us learn generally upon this text, that all the benefits which we receive by the means of our Lord jesus Christ, thereby too attain too the heavenly life, are and do proceed of the said fountain of God's incomprehensible wisdom, so as it is not for us too be so foolish and presumptuous as too say, I will know what it is, and again, I will see what pleaseth me. Let us restrain ourselves from such presumption, for it will make us unworthy of the mystery of faith, because it is a saying that importeth a great secret. The end (say I) whereat we must begin, if we mind too far the better by jesus Christ, and too be partakers of all his grace: is too understand, that Gods working in our salvation is a great mystery or secret, according too the text that I alleged heretofore out of the Epistle too Timothy. It is a great mystery (saith Saint Paul) that God was manifested in the flesh. 
1. Tim. ●. d. 16.  For what a great distance is there between God and man? We be but worms and rottenness, and God's majesty is so high, as no man can say what it is, nor conceive the hundredth part of it in thought, but we must be fain too be ravished too wonder at it. Seeing then that God hath so linked himself unto us, that he is the true Emanuel (as he is named in Esay, 
Esay. 7. c. 14. ) and that the things which seem to be so far asunder, are knit together in the person of our Lord jesus Christ: Let us conclude thereupon, that there is nothing but mysteries and secrets in all the grace which we receive of our God, and specially in our incorporating or graffing into our Lord jesus Christ, who having taken our nature upon him, and clothed himself with our flesh, will have us too be graffed into him as into our root, too be quickened by his spirit, and too be partakers of his life, so as he hath nothing peculiar too himself alone, but will have all to be common unto us. Will we then receive our Lord jesus Christ with all the benefits which he bringeth us, and will we by his means overcome all the temptations that can cross us? We must taste thoroughly of the things that the holy Scripture telleth us and setteth afore us, and give such reverend credit unto them, by acknowledging that God worketh in us by our Lord jesus Christ, as the same may content us, and make us too forsake all our own natural understanding.  
Now let us fall down before the Majesty of our good God, with acknowledgement of our sins, praying him too vouchsafe too pardon us in such wise, as we may be rid of them, and he so govern us by his holy spirit, as we may endeavour to live according to his holy will, and reform our whole life according to his holy commandments, and he bear with all our infirmities, until he have wholly reformed us, too bring us too the perfection whereunto we labour as now too attain. And so let us all say, almighty God etc.   

The xliii Sermon, which is the first upon the sixth Chapter.  
1. Children, obey your fathers and mothers in the Lord, for that is right.  
2. Honour thy father and thy mother, (which is the first commandment in promise,)  
3. That thou mayst far well, and be long lived upon earth.  
4. Father's provoke not your children too wrath, but nourish them up in the nurture and warnings of the Lord  
OUr resorting unto Sermons, must be, not only too hear the things that we knew not: but also too be stirred up too do our duty, and too be wakened when we be slothful and drowsy, by good and holy warnings, and too be rebuked, if there be any stubbornness and malice in us. And that is the thing which Saint Paul telleth us here, which every of us aught too have engraven in our hearts. For it is a thing which all of us understand by our mother wit, that children aught too be obedient and subject too their fathers and mothers, and also that there aught too be such gentleness in those that have children too govern, as too use them mildly, and not too give them cause of frowardness, through their over great roughness. This (say I) is known well enough of all men: but yet is not the warning that is given us here, more than needeth: For who is he that dischargeth himself of the things that are told us here by Saint Paul? Fathers and mothers do divers times mar their children with cockering them, and make them such Cockneys, as they lead them too utter undoing. Again, sometimes they be in such cholers and heats with them without measure or discretion, that they have no hold of themselves, nor no indifferent dealing with them as there aught too be. As for children, although it be sufficiently proved to them, that they aught too be obedient and subject too their parents, doth not the world see how they despise them, & as it were hold utter scorn of them? Nother are there almost any, which hold themselves in awe, and yield a right reverence too their fathers and mothers, in respect that God hath bound them too it, and that they aught too do it. Therefore sith we see here, that Saint Paul exhorteth the faithful too things that are so common: therein we may perceive the frowardness of our own nature. For th●se are such things as we aught not too be put in mind of them, but every of us aught too be inclined of himself too do his duty without warning. God's spirit than rebuketh us for being so fleshly, that although we know a thing too be as rightful as may be, yet we cannot give ourselves too it. Wherefore let us endeavour to fight against our own vices. For it is not enough for us too have learned what we aught too do: but also, forasmuch as there is much fighting and striving in ourselves against it: after we once know God's will, and what is righteous and convenient, every of us must enter into himself, and beware that he draw not clean back, but that he imprison and bridle himself, and bear well in mind that it is not enough for him too have been instructed & taught, unless he do also thrust forth himself by force, and subdue all his wicked affections, how hard so ever it be too bring it too pass.  
Now let us come too that which is said here. Ye Children (saith Saint Paul) obey your fathers and mothers. True it is that (as Paul allegeth afterward) God hath in his law set down a more general term: that is too wit, Honour. For God meant too do us too understand, that children aught too yield both subjection and reverence too their fathers and mothers. For such a one might yield obedience and subjection, as might nevertheless have a spiteful, a proud, and a lofty heart, and despise the party whom he serveth. But when as our Lord commandeth us too honour our fathers and mothers: thereunder he meaneth too comprehend reverence, and moreover a performance of all duty: that is too wit, that children should understand, that they be bound too serve their fathers and mothers, & to be subject to them in all things too the uttermost of their power. Ye see then that generally God will have children, not only too be obedient and subject too their parents, but also too yield them reverence, and moreover too do their duty towards them, in succouring them, and in doing them all the ease and comfort that they can, assuring themselves that they be not their own, nor at their own liberty, but that they own all servis unto them▪ by whose means they came into the world.  
And Saint Paul sayeth expressly, in the Lord: meaning that there is a double bond too hold us in this subjection. For (first) there is the order of nature, and again, God telleth us, that he hath set us in this earthly life with condition, that fathers and mothers should have superiority over their children. The Heathen men shall not fail too be found guilty, though they had not the law too direct them, nor were taught the doctrine which we hear now by the mouth of Saint Paul. Insomuch that if a child were stubborn against his father and mother among the heathen, he was as it were abhorred, and there was nother great nor small which could not judge of it: Nother shall they scape God's hand, sith they be condemned already in this world: for (as I said afore) it is a thing that is graven in the hearts of us all, and also as manifest as may be. Howbeit, besides that which we know naturally, God addeth his own will for a further and more ample confirmation, and telleth us, that he hath so ordained and appointed it, and therefore that we must pass that way. Then sith we perceive that God holdeth us under awe of our fathers and mothers: it is certain that we be so much the more unexcusable, if every of us submit not himself with meekness and humility. And they that have followed the order of nature among the heathen and poor blind souls, shallbe our judges. For who hath stirrred them up thereunto? They had not the helps that we have: and yet they performed their duty. That then is the thing which Saint Paul intended, in saying, that children aught to obey their fathers and mothers in the Lord  
Now he addeth, that that is right. As if he should say, no man shall gain any thing by striving in this behalf. For we know that man's mind is so full fraught with pride, as there is no man but he would be a lord. As for subjection, it irketh men to yield too it, until our Lord have framed us too it by his holy spirit. 
Wis. 1. b. 6.  And for that cause also is the spirit of God called the spirit of meekness and gentleness. And why? 
Gala. 5. d. 22.  Because pride maketh men like wild beasts, and puffeth them up like Toads, so as they cannot humble themselves. Saint Paul therefore perceiving that this vice is so rooted in our nature, and minding too redress it, showeth that it is right, and that it becometh every man too employ himself thereunto, and that although there be any such sturdiness in us, as will not suffer us too be subject too our superiors, yet this rightfulness 〈◊〉 Gods (that is too say, the rule that he hath set) must overwey it. For when he sayeth, it is right (or rightful) he bringeth us back too God's authority: as if he should say, seeing God hath said the word, there is no further scanning of the matter, but men must stop their mouths, and seeing God hath commanded it, men must obey it, assuring themselves that his will is a sure and infallible rule, from the which it is not lawful too serve nother too the right side nor too the left. And it is a good warning. For we see that although men were willing too do well, and had some good zeal towards it: yet will every of us be wise in his own conceit, and when it cometh too the guiding and governing of ourselves, we will needs bear sway above the word of God. Forasmuch then as men are so fond and presumptuous, as too attribute somewhat continually too their own wit: it standeth us the more on hand too mark well what is said here: that is too wit, that we must have the discretion and skill, too perceive what God commandeth and alloweth, and likewise what he disalloweth. Have we then a warrant of Gods will? We must be contented with it. And if he once say, This pleaseth me: then is it rightful, though we perceive not the reason of it. Again, if there be some hardness: yet let us not ask why, nother let us reply against God, when he condemneth the thing that seemeth not too be utterly evil in our eyes. Let us (say I) beware of such malapertness and devilish rashness, and let us follow that which Saint Paul telleth us here, that is too wit, that all that ever God hath uttered by his word, is rightful, and that we also must avow it too be so without gainsaying. For the true proof of our faith and obedience, is that when we think that this or that aught not to have been commanded or forbidden: yet we accept it for good and available, because God hath spoken it.  
Now hereupon Saint Paul allegeth the commandment of the Law, Honour thy father and thy mother. And again he addeth further, that it is the first commandment of promise. As if he should say, that God intended too bring us by all means too the subjection which we should yield too our fathers and mothers. It aught too suffice us that it is acceptable too God: but seeing he allureth us moreover by gentleness, and will not fray us with authority & force, but promiseth too prospero us, in serving our fathers and mothers: that aught too make us too like the better of our subjection. Therefore Saint Paul having showed us that we must be subject too our fathers and mothers, except we will be rebels too God, and bend our horns against him, and turn all right and order upside down: addeth, that we shall be too too hard hearted and wilful stubborn, if after Gods commanding of us, this promise of his move us not, whereby he intendeth too induce us so graciously, too do the thing that he willeth us. And surely if we be not moved, yea and even meekened by it: it may well be said, that the devil reigneth wholly in us, and that he possesseth our hearts. His saying then is, that it is a commandment which hath a special promise, and so hath none other commandment of the law but that. The promise is, that we shall live long upon the earth, yea and in prosperity, because God will bliss us, if we honour those that were the means whereby we came into the world.  
And on the other side he showeth what the duty of fathers and mothers is towards their children: that is too wit, too entreat them gently. Not too pardon them altogether, or too lay the bridle in their necks, 
Coloss. 3. d. 2●.  and too let them do what they list: but too deal so mildly with them, as they do not in any wise put them out of heart (as it is said in another place,) but nourish them in the fear of God. By this word nourish, Saint Paul meaneth that they should deal gently with them, and show themselves loving towards them. Howbeit, this word is also sauced (as ye would say) with nurture and correction of God. Then is there on the one side nourishment, that is too say, kindness and gentleness: and on the other side, Chastyzement and Discipline, that children may be held in awe, and not be suffered too be wanton and unruly, but so brought up in the fear of God, as they may know that God hath not left them aweless and lawless, but that he hath given them overseers too rule their life. This is the effect of the thing that S. Paul showeth us here.  
Now too the intent we may have the fuller and certeiner understanding of this text, we must mark first of all, that (too speak properly) we have no father but only God. True it is that now and then he is called the father of our souls and of our spirits, 
Heb. 12. c. 9  according as he is spoken of in the Epistle too the Hebrews. Howbeit, even as in respect of the flesh also, the honour and dignity of bearing the name of father, 
job. 13. b. 15.  belongeth not too any mortal creature: for it is God that fashyoneth us, as it is said in the book of job. Is the seed of man (which is but corruption) able to● fashion a body, wherein appeareth so excellent workmanship of God? (No.) Then let us understand, that forasmuch as our bodies are all of them records of Gods wonderful power: he only deserveth too be held and accounted as our father. Yet for all that, they also that beget us, and by whom we be brought into this world, are our fathers. By what title? Because God hath vouchsafed too make them partakers of the honour that belongeth too himself alone. And hereby we be put in mind, that in striving against our fathers and mothers, we make war against God. For he hath imprinted his mark in them, & that title of theirs doth us too wit, that God hath set them as it were in his place. Therefore we must hold it for an undoubted truth, that in honouring our fathers and mothers, we yield God the service that he requireth of us, and which we own him. And contrariwise, if we despise our fathers and mothers, and hold scorn too do● our duties towards them: God is expressly offended in it, not only because we break the commandment of his law, but also because we despise his majesty, whereof our fathers and mothers do bear a certain mark, as I have said afore. And that is the cause why there is so rigorous punishment in the Law, against them that were disobedient too their fathers and mothers, 
Levit. 2●. b. 9  that whosoever had despised his father or mother, or uttered any cursing against them, or done them any harm, should be stoned too death. Therefore when children be so far out of square, as too set light by their father's 〈◊〉 mothers: God will have them dispatched out of the world: for they be monsters, and an infection too defile the whole earth. Also he will not have any long examination, for such as lift up themselves against their fathers and mothers: 
●ent. 21. d. 18. 19 ●0. 21.  but if the father and mother have once given this witness, Behold, this our son will not be amended: by and by thereupon let him be stoned (sayeth he,) and let the world be rid of such an infection. God's saying so, is too show us, that it is too too outrageous & horrible a crime, when children cannot find in their hearts too yield submission too their fathers and mothers: for it is all one as if they were full bend too abolish the whole order of nature. That therefore is the end that we must begin at, to profit ourselves well by this doctrine.  
And the same also is the cause why Saint Paul sayeth, that we aught too be subject too our fathers and mothers in God: meaning thereby, that the thing which the Paynims and unbelievers conceive darkly, aught to● be much better known unto us. For the Paynims wi●t not well, how too yield a reason why children aught too yield this subjection and obedience too their fathers and mothers, saving that it appeared that there is a certain equity and right that required it, and that that was the reason. But as for too 〈◊〉 too this ground of the matter, that God is our father, and that he requireth this subjection at our hands: that could they not do. And why? For they knew not whether there were a God that created and fashioned them, or no. But we which know that God who is our Creator, is also our father, and that too be so, belongeth unto him, and that he hath reserved that honour and dignity too himself: and again, that he will have fathers and mothers too be also partakers of that privilege: we must of necessity conclude, that we aught too obey our fathers and mothers, ye● even in God, as though he received at our hands the honour and service which we do to them that represent his person and majesty here (as I said afore,) which is despised in the stubbornness and disobedience of children too their fathers and mothers.  
Here again I must put you in mind of a thing that I spoke of afore: that is to wit, that when Gods will is once known to us, we must bridle ourselves short, & not take leave to reply against God, & to ask why God liketh this, or dislyketh that: but admit his will as the sovereign righteousness & equity. And where shall we find that will of his? In his word. For when S. Paul intendeth to prove Gods will, he soreth not in the air above the clouds, but bringeth and allegeth the things that are contained in the Law. So then, too rule our life aright, let us apply our whole minds too seek out the things that are pleasant and acceptable too God, as he showeth them in his law, in the Prophets, and in the Gospel. That is all our wisdom. And let us beware of the over boldness which I said was devilish, which is, too be wise in our own conceits, and too say, How should this be? Why should that be? But let us simply obey our God.  
Furthermore here is also a promise. In deed a question might be moved here, why Saint Paul saith, it is the first commandment of Promise: seeing there is a promise added likewise too the second commandment of the law. 
Exod. 2●. b. 6.  For there it is said, I am the Lord which do show mercy in a thousand generations, too such as love me, and keep my commandments. Hear is a much larger promise than that whereof mention is made in this text. And how then doth Saint Paul say, that it is the first commandment with promise? The answer is easy: For Gods promising of mercy too a thousand generations in the first table, is not a restraint of it too that only commandment, but an extending of it to the whole law: as if he should say, there is nothing better for you than to submit yourselves to my will, for otherwise you be in a cursed plight. And for proof thereof, do not all things that you can hope for, come too you of mine only free goodness? Now, for my part, I will not fail such as serve me, and seek too honour me: but they shall find continually that I am a merciful God. Herein (as I said afore) our Lord's intent is too draw us too the obeying of his commandments and ordinances with a willing mind. And so it is no special promise proper too any one commandment alone. But the promise that Saint Paul speaketh of here, (where it is said) Honour thy father and mother, that thou mayst live long upon the earth, is peculiar (too that commandment alone.) As if he should say, God is so gracious, that he will 'cause them too prospero through his blessing and favour, which behave themselves humbly and meekly, and yield due reverence too their fathers and mothers. Not without cause therefore doth Saint Paul say, that it is the first commandment with promise, namely with such promise as is special, and hath respect too none other commandment than that.  
Now let us come too the promise. God saith, that such as obey so, shall live long. hereupon we may gather, that this present life is not too be despised, because it is a record of God's fatherly goodness and love towards us. And in good sooth it is no small thing, that God vouchsafeth to created us, and to set us in this world, not only to live here as brute beasts, but also too reign as his children, and too have dominion over all other creatures. It is said, that his goodness and mercy extend even too Asses, 
Psal. 104. b. 11.  Oxen, and horses. And why? For when he maketh the earth too bear hay for cattle: doth he not therein show a wonderful goodness towards the poor brute beasts, as I said afore? But there is a far other reason in respect of us. For how enjoy we all the goods and riches whereof the earth is full? God hath powered out his bountifulness in that the earth bringeth us forth such a sort of sundry fruits. Yea we cannot look up too heavenward, high nor low, but we may perceive a thousand (yea infinite) records of God's goodness. 
Psal. 104. c. 19  Too what end shineth the sun, but too give us light? And are not the Moon and the Stars ordained to do us servis? And yet are they as noble Creatures as may be, insomuch that the heathen folk worshipped them, thinking that there was some Godhead enclosed in them. Again, when we look downward, we see what good things God hath appointed for our use. And although he feed the beasts, 
1. Cor. 9 b. 9 10.  yet in the end all redoundeth too us, according as Saint Paul speaketh of them, saying: hath God a care of the beasts? That is to say, when as God vouchsafeth too secure the beasts in their need by his providence, he doth it for men's saks. seeing then that God hath harborowed us after such a sort to make us possess so many good things, besides his creating of us after his own image and likeness: is it not an inestimable benefit? So then, this present life is not to be held scorn of. But there is yet more: God hath set us here as it were in a journey, too come too a further matter: that is too wit, too the everlasting rest, and too the heritage of heaven. Then if this present life guide us thither, that is too say, too the glory which God hath prepared for us, and which was purchased for us by the death and passion of our Lord jesus Christ: therbey we see that it is a great benefit, and meet too be esteemed at our hands. True it is, that there are so many miseries in our life, that it were much better for us never too have been borne, than too linger (continually) as we do. Therefore if a man consider how wretched our life is in itself, and too what a number of griefs, anguishes, pains, and vexations it is subject: surely he will say, it were better never too have come out of our mother's womb, than to enter into such a sea of confusion as we see upon earth. Nevertheless when all cometh to all, we shall find that God's goodness exceedeth all the chastyzementes that he sendeth us for our sins. This life should of itself be nothing but happiness and rest, if God made us us not to reap the fruit of our sins & transgressions. Yet notwithstanding when as God doth now and then afflict us with some barrenness, or kill our wines with frost, or drown our Corn with wet, or parch it up with drought, and (too be short) sand us famine and dearth: they be as a rod of God, too show us that in stead of his former leberalitie, he is now become contrary to us. Likewise are the plague, war, particular diseases and sicknesses, harms, reproaches, and all other such things as work us grief or displeasure. They are all chastyzements whereby God putteth us in mind of our sins and faults, of purpose too humble us that we might know what we be, and finally too make us ready too forsake the world the more willingly. Howbeit, when we have gatherrd all the afflictions, troubles, and griefs that we see, into one heap: yet see we well (as I said afore) that God maketh us too feel the taste and savour of his goodness, in that he giveth us sustenance in this world. And this present life is ever as a record of his love. For proof whereof, we should quail at every temptation, & at every vexation that might befall us in this world, were it never so little, if God gave us not some cheering to mitigate his rigour withal. For he doth always show such event, as may 'cause us to conceive that he mindeth not to handle us according to our deserts, but that in his chastising of us, he leaveth always room for his mercy, 
Hab. 3. a. 1.  as he himself sayeth in Habacucke. Not without cause than doth God promis prosperity in this life, to such as obey their fathers & mothers. True it is, that Moses meant the land of Chanaan, because he spoke to the people of Israel which were to be settled there. Therefore as in respect of that people it was a particular lesson. 
Exod. 6. a. 4. b. 8.  Yet notwithstanding, not even we at this day can set our foot in any place, but that we be after a sort harbrowghed there by God. Therefore we must all of us hope for the blessing that was promised in old time too the jews, of bringing them into the land that was behyghted them for their inheritance.  
A man might move other questions here. For we see some that are disobedient too their fathers and mothers, which notwithstanding do live still, and othersome which are of a good, gentle, and tractable nature, do die: so as God should seem too disannul the promise that he made in his law. The answer hereto is this. That God doth them no wrong whom he calleth out of this world too take up to himself, nother doth he appair their state. But too the intent we may have an evidenter and easier answer: let us mark that things fall not always out alike as in respect of temporal promises. 
Psal. 34. b. 10.  As for example: God promiseth too prospero all them that serve and love him in singleness of heart. And how falls this out? We see a number of poor believers, which are wretched too the worldward, and rejected and despised of all men. And where is this promise of God? As I said, we must always have this condition added, that God giveth us whatsoever he knoweth too be expedient for us. There are two sorts of God's promises: and we must mark well that. Some of God's promises belong too the salvation of our souls, as his receiving of us too mercy, his pardoning of our sins, his showing of us his will, his giving of us power too withstand Satan, and his strengthening of us against all temptations, by holding us up with strong hand, that we may never quail: in all these things we must firmly and steadfastly believe that God will perform whatsoever he sayeth, yea and far more than our understanding can see or conceive. God then will surmount all our wit and capacity, in things concerning the everlasting salvation of our souls.  
But there are other promises to pass this world withal, for the easing of us in our miseries. In those God will cantle us out our morsels, so as we shall now and then have hunger and thirst with them. Yea and yet doth not that impeach but that he is faithful still. For (as I said) he knoweth what is meet for us, and therefore we must not take his promises precyzely word for word in those caces: that is too say, we must not take them according too the bore letter or sound of them, too say, that God should do all that is said there too the uttermost syllable: Not: but we must always bear in mind, that he knoweth what is for our behoof and benefit. Now then, if he take us soon out of this world, it is because he knoweth it too be for our welfare and salvation. And so ye see that God doth not falsify his promise, when he taketh those away in the flower of their age, which have obeyed their fathers and mothers. Surely none doth so discharge himself, but that he should always be found faulty, if God listed too sift him with rigour: but yet shall some have done their duty in such wise, as God liketh well of the obedience which they have yielded, and yet notwithstanding he faileth not too take them out of the world: for he seeth that it should not be for their profit too tarry there any longer. As for (other) reasons that are hid in him, and in his secret wisdom, it behoveth us too cast down our eyes at them, because we cannot attain unto them. Howbeit let us understand, that if there were no hope of a better life, those that are taken away so soon out of the world, were too be greatly lamented. But seeing we know that this world is but a pilgrimage, and this life but a journeying to bring us too the rest of heaven: we must not complain when God delivereth us from the great number of miseries wherewith we be besieged here beneath, too take us up too a perfect happiness which waiteth for us (above.) But howsoever the case stand, let us bear in mind the thing that is said here: that is too wit, that when God holdeth us long time in this world, it is as a pledge of his fatherly love towards us. And therefore we aught too be the wa●er in reckoning the days that we live, while we be in this life. And for the same cause also doth Moses say in his Song, 
Psal. 〈◊〉. c. 12.  that it is great wisdom when men can skill too count their days, and too consider the shortness of their life, that they may high them apace too heaven.  
But we must also count our days too a diverse end, and for another respect, which notwithstanding is not contrary, but both agreed very well, and that is, that when we be come too the age of discretion, so as we know that God hath created us too be glorified by us in this world: we must on the otherside consider how we have dishonoured him, and think continually upon the time past, remembering how we have spent it: and this must we do from day to day, and from month too month. And when we come too the years end, let us think thus with ourselves: Behold, God hath bound me too him a great sort of ways: and how have I counted his benefits that I have received of him all my life long? Can my mind attain unto them? Alas not, nor too the hindredth part of them. Therefore we must make a rehearsal of all our years and days, that we may be put in mind too love and honour God, when we see how greatly we be bound unto him, for his maintaining of us so long a time, and for his patientness towards us in bearing with us. For if we should make comparison of the faults that we shall have committed: there is not so little a fault which craveth not that we should be confounded at his hand, and yet notwithstanding he continueth still his goodness towards us. Therefore let us mark well this doctrine, that is too wit, that this present life bindeth us too God, because he maketh us too taste his fatherly goodness in vouchsafing too maintain us well, and in extending his bounteousness towards us, and in being so gracious as too turn all his corrections too our benefit and behoof, and moreover showeth us that he will have us too be enured in this world too know him for our father, in that he giveth us his word and Sacraments, whereby he assureth us that his setting of us here beneath for a time, is too draw and too gather us in the end too himself. Therefore if we consider whereunto we be called, and too what end we be created, namely, too pass through this world and too be taken into the heritage of heaven: we shall perceive that this present life is well worthy too be esteemed, if we consider the benefits that God imparteth too us here.  
It is too be noted herewithal, that we shall never have any prosperity nor welfare in this world, except we be in God's favour. Therefore in saying, that thou mayst live long, and far well: he showeth that the having of long life is not all, but that it standeth us on hand too feel his blessing therewith. For the wretched unbelievers which conceive not the thing that I intent too declare, (that is too wit) that God poureth out his riches upon us, too the intent we should know him too be our father, and be confirmed more and more in trusting too his goodness and love:) may well come too great years: but what do they in this world? What is their life? It is certain that all that ever they have, shall turn to their greater condemnation, and their riches wherein they joy, together with their delights and pleasures, shall but provoke God's wrath, and all the goods that they enjoy, shall serve but too the further inchauncing of their wickedness, and too make them the more damnable. Then is it but a wretched life, if we can perceive no ●oken of God's goodness in it.  
And moreover we must proceed further to the second point, which is, that such as are so disobedient too God, and too their superiors, have no rest, but have a worm that gnaweth their consciences, and are always in unquietness. Too be short, experience showeth, that there is no welfare in this present life, except we be blessed of God. This diversity is not too be seen always as in respect of outward appearance: but yet do the faithful know well enough in themselves, that God giveth them all things that they want. And so God promiseth not long life only, but also his blessing. As if he should say, you shall not live, alonely too linger here beneath, or too get yourselves grievouser damnation, or too repine and too gnash your teeth, and too torment yourselves with afflictions, miseries, and troubles: but too taste my goodness. Although I exempt you not from the troubles, comberances, and griefs of this world: yet shall you always have some cheering, so as ye may feel that I have not forgot you, but that I take you for my children, yea and that all your sorrows and griefs shall turn too your benefit and welfare. Whereas the devil laboureth too keep you from coming too me, and too turn you away from your perfect felicity: I will draw you too it by means of the afflictions that you shall have in this world. The thing therefore which we have too bear in mind, is, that too be filled with the benefits which God bestoweth upon us in this world, and too live at ease, is not all that we have too desire: but too know that it is God that maketh us too prospero, and that as he giveth us life, so will he maintain us in it, and provide us of all things expedient and needful for the same. Wherefore let us have it well printed in our hearts.  
Now than if we be desirous too enjoy this promise of God: let every of us look too the discharging of his own duty. In deed I cannot as now go through with the things that are enjoined here to children, & to fathers & mothers: & therefore I will reserve them to another time. Yet notwithstanding for a short conclusion, let us understand that God allureth us too our duty, by showing that he seeketh nothing else but our welfare and benefit, too the intent that we should with a frank and free heart receive the yoke that he layeth upon our shoulders. And although it be an irksome thing too be subject too those whom God hath appointed too be superiors over us: yet when we have first condemned ourselves for it, let us nevertheless yield to that which he sayeth and uttereth, assuring ourselves th●t he procureth our welfare, & would fain win us by gentleness, and not by rigour: and let that make us the more obedient. And also generally, forasmuch as we see that all superiorities are of God: let us understand that we cannot geynsay them, but we shall lift up ourselves against his majesty, and bend our horns against him: and that contrariwise if we bear subjection willingly, we may assure ourselves, that it is an acceptable sacrifice unto him, and not doubt that our labour shallbe lost in serving him. Not that God will recompense us by his promises, as though we had deserved aught at his hand: but he will do it of overplus. For as I have declared already, we be bound too obey him in all things that he commandeth, nother must we think him beholden to us for it, nor think too bind him too us by any means, but that although we be bound too him, (as we be wholly his) yet he of his overflowing goodness vouchsafeth too bliss us, and too make us feel his favour, when we have awfully and reverently followed the things that he ordaineth in his word. That then is the recompense which we aught too hope for at God's hand: howbeit not as the Papists say, ho, God promiseth us, and therefore we deserve. They bear themselves on hand that God is beholden unto them, because he hath bound himself willingly: yea, but that is of a free (and undeserved) goodness. Howbeit, we must not fall into such dotages, but understand that God being no whit at all bound unto us, doth notwithstanding vouchsafe too win us by gentleness, too the intent we should serve him with the freer mind and cheerfuller courage. Thus doth he call us too him by all ways. And therefore so much the leauder are we, if we bow not our necks willingly too give ourselves wholly unto him, without seeking of any thing but only too frame ourselves too his good pleasure and will, which is our chief rule, by renounceall our own affections.  
Now let us fall down before the Majesty of our good God, with acknowledgement of our faults, praying him too vouchsafe too bury them, and too wash us from them, for our Lord jesus Christ's sake, and too govern us in such wise by his holy spirit, as we may be reformed too obey wholly his holy will, and too follow his commandments, which he hath given us for a rule, and that therein we may show ourselves too be his true children, likewise as he hath vouchsafed too she● himself our gentle and loving father. And so let us all say, almighty God heavenly father. etc.   

The xliiii Sermon, which is the second upon the sixth Chapter.  
5. Servants, be obedient too such as are your masters as touching the flesh, with fear and trembling, in singleness of your hearts, as unto Christ,  
6. Not with eye service, as men pleazers, but as the servants of Christ, doing the will of God from the heart,  
7. Serving the Lord with good will, and not men:  
8. Assuring yourselves, that every man, be he bond or free, shall receive of the Lord the good that he shall have done.  
9 And you masters, do the like unto them, forbearing threats, assuring yourselves that the Lord both of them and of you is i● heaven, & that in him there is no respecting of the outward appearance of persons.  
We have seen already, that besides the general rule which God hath given too all men, here are also several warnings, how every man should behave himself in his degree and calling. And we have seen already what the husbands aught too be towards their wives, and how the wives should behave themselves towards their husbands: what gentleness parents aught too use towards their children, and what subjection children aught too use towards their parents. Now Saint Paul speaketh of Masters and Servants, howbeit, not of such servants as we have now adays, for at that time there were no servants that served a year or two for wages, but they were held in bondage for life and death, and were in the same taking that they be whom now adays we call bondslaves. But we need not too stand any longer as now too have further knowledge of them. Yet notwithstanding we have great cause too praise God for taking away of such bondage from among men. For no doubt but it was too excessive an authority which masters had in those days over their servants. They held them as brute beasts, and they had liberty too kill them for every fault. And in deed they had prisons in their houses to keep them locked in the stocks, they racked them, they rend them in pieces, and (too be short) they used them horribly, yea and even beastly. Yet notwithstanding, because of man's naughtiness, it was our lords will that this state should be still suffered. Moreover, we see that even they which are avowed too have lived in the fear of God, and to have excelled in his Church, left not too keep bondmen or slaves in their houses, howbeit, they used another manner of gentleness towards them, than the Infidels did, according as we shall see here in Saint Paul's teaching.  
Also there was a reason that constrained masters sometimes too use the greater rigour towards their slaves, because it was a common proverb among them, that look how many slaves they had, so many enemies they had: and that was by reason of their holding of them in awe by extreme force and violence, as those are now adays upon the Sea, which are called galley slaves. And I have already touched what & how excessive outrages were done unto them. There was a great number of those bondfolke, and rich men had as it were half armies of them, insomuch that some had five thousand slaves in one house, and that was the way too have ones throat cut five thousand times, if there had not been good heed taken too keep them fettered. And this came of sin, as one mischief tolleth on another, until things be come too utter confusion. But if we consider what the right or authority of masters was, we will always say, it was a thing utterly against all order of nature. For we be all fashioned after the image of God, and therefore that a reasonable creature in whom God hath printed his mark, should be put too such reproach, it was too too far out of all square. But such are the fruits of the disobedience and sin of our father Adam, that all things were turned topsy-turvy. Also on the other part, inasmuch as servants were in such subjection: it seemeth that if they could by any means pluck their necks out of the collar, it aught too be lawful for them, and it was an honest excuse so too do. But howsoever Servants far, Saint Paul commandeth them to obey their masters, & too be subject to them. In deed he doth also exhort the masters not too abuse the power that was given them, nor too think that the thing which was granted them by the Law of man, was so rightful and unpartial before God, as they could not be blamed for it. Saint Paul then counseleth masters too assuage the excess of their superiority: but yet will he have their servants too submit themselves too it, and too bear the yoke that was so hard and heavy. Now it might seem that he did servants wrong therein, and that he should rather have cried out against the common abuse, that such outrage might have been laid down. But we have two principles to remember to restrain us from attempting of any change.  
The one is, that forasmuch as it had been Gods will too put maynkynd into confusion, and that all men both great and small should be put in mind that Adam had perverted the order of nature. Therefore S. Paul counseleth servants to bear such subjection, assuring themselves that it cometh of God, and therefore that they must take it patiently. The other is, that the Gospel serveth not too change the common policies of the world, and too make Laws that belong too the temporal state. It is true that Kings, Princes, and Magistrates aught always too ask counsel at God's mouth, and too frame themselves unto his word: but yet for all that, our Lord hath given them liberty, too make such Laws as they shall perceive too be meet and convenient for the government that is committed unto them, howbeit they must call upon God too give them the spirit of wisdom and discretion, and because they be not of ability too rule of themselves, they must take advice and counsel at God's word. Yet notwithstanding, the doctrine of salvation, which is called the kingdom of heaven, 
Math. 13. c. 24. d. 31.  and the things that belong too the bridling of us in this world, that men may know how too behave themselves one towards another, are sundry things. That therefore is the cause why Saint Paul left slavery, bondage, or seruiship as it was.  
And he exhorteth Servants to do their duty, in fear and trembling, that is too say, with all lowliness and reverence: yea and he addeth further, with singleness of heart, which he matcheth against all the fine slights and shifts whereunto the servants and slaves of that time were too much given, as is too be seen in them that have written of them, & have set forth the manners and trade of life which was in course and use at those days. And let us mark first of all, that S. Paul thinks it not enough for servants too seek the benefit & profit of their masters, and to be willing to obey them, and too be forward in executing whatsoever is commanded them: but he requireth reverence above all things, as I said afore. Let Servants understand, that although they should not be enforced, nor chastised with whipping when they do amiss, but that they had gentle and meek masters: yet notwithstanding they aught too bear patiently the state wherein they be, assuring themselves that God alloweth of it, and that the superiority which their masters have over them, how hard and grievous so ever it be, is nevertheless ordained and established of God. And that is the cause why he setteth down the word Singleness. For we be over witty in seeking our own advantage, and there is none of us all which is not a great doctor in matters concerning his own profit. Why should such a one (say we) have this prerogative above me? What reason is there that I should be bound to him in that▪ Take me the handicrafts men, that never knew word of learning, and deal with them in daily matters, and in things that may make with them, and they be so skilful in debating their case, that ye would take them too be all men of law. Forasmuch then as men are so wily in seeking their own commodity and profit, too the hindrance of others: Saint Paul doth purposely set down singleness of heart, which serveth too sift all affections, and too overthrow all things that men can devise too hinder themselves from doing of their duties.  
Now he setteth down purposely (these words:) As serving the Lord: and it is the chief foundation that we have too lean unto, when the case concerneth the doing of any duty towards men. For if we stick too creatures, we will say, Came we not all out of the Ark of No? Why should he be better esteemed than I? Is it meet that I should be put under his feet? what reason is that: And all the rest of the words which we hear every day. For we have skill enough too allege exemption, and so little do we think ourselves bound unto others, that we think all others bound unto us. The mark therefore that all men shoot at, is, that every man would be a Lord, and no man admit any subjection. And so it would needs follow, that we should be as wild beasts, or rather as dogs and Cats (as men say), until we knew that God liketh well of the servis that we do too creatures. If we be not thoroughly persuaded of that, we may well make some fair countenances, and please men: but out mind shall never be right and well disposed, until we be come to the point that we know, that our Lord accepteth our servis.  
But there is yet one other cause that might hinder us, or rather cool us in the discharge of our duty towards other men: and that is, men's unthankfulness. For they whom we pleasure, do commonly 〈◊〉 us no thank, but rather think that we be made for none other purpose but too serve them. When we see them requite our servis so evil, it spiteth us: and it were enough too make us leave of altogether. Now than it is needful for us too come back too that which Saint Paul telleth us: namely that God is above all degrees, and that he having superiority over the world, will have every man employ himself with all humbleness, and that all subjections which he hath ordained in the world, too remain firm and unviolable. This is the effect of the thing that Saint Paul telleth us here.  
Now first of all we have too mark the general article which I come now to touch: which is, that when we have superiors over us, we must not obey them as enforced, 
Rom. 13. a. 1.  but because God hath ordained them, and there is no pre-eminence but of him, as Saint Paul declareth to the Romans. It is true that there he speaketh expressly of Princes and Magistrates: but yet for all that, it extendeth too all authority, as too that which parents have over their children, husbands over wives, and Masters over their servants. Therefore we must be fully persuaded of this, that God's intent is not that all men should be shuffled together, (as it would come too pass, if there were no restraint,) but that some should rule and have authority too command others, and that they which are under them, should obey. Then is it an unrevocable sentence of God, whereunto we must hold ourselves and be contented. For if we protest ourselves too be willing too obey God, and in the mean while will needs remove all order that he hath set among us: all that we speak with our mouth is but hypocrisy. Therefore we must give a proof of our humility too Godward, by our willing and easy bearing of man's yoke which he hath laid upon us as it were his own hands. Let that be for one point.  
Now (as I said) this comprehendeth all subjection, as well of people towards Princes and Magistrates, of children towards their parents, and of wives towards their husbands: as also of servants towards their masters. And when we once have that, it will be easy for us too withstand all the troubles and encumbrances that hinder us, and turn us away from our duties. For what is the cause that we cannot submit ourselves too Gods will? As I said, all these disputings are unavailable and fond, when a man shall say, Why am I bound too such a one? Why should he hold his foot upon my throat? Who hath given him more authority than me? But seeing God hath told us that he will have it so: it behoveth us too hold our peace. Therefore if we be fully persuaded of it, we shall be too froward if we show not by our deeds that we be willing too please our God, and too fulfil his good will. For if a master have a great multitude of folk in his house, he shall be of sufficient authority too appoint whom he listeth too have the oversight of it, and they must be obeyed. A Prince hath his officers, and they must command, and others must hearken too them, and simply obey them. And what is too be done then, when our God who is the sovereign Lord and father, & hath the right of pre-eminence and dominion over us, will have us too obey such as he hath appointed, without making any reply? For what can it boot too say the contrary? Therefore (as I said) let us print this counsel of Saint Paul's thoroughly in our hearts, That when we do our duty willingly and unfeignedly towards those whom God hath set in authority over us, we serve God himself. And soothly, without that mind, all the virtues that we can have in outward show too the worldward, shallbe but smoke, as ye shall see a number of men that pretend marvelously well, insomuch that they whom they serve, shall be contented too too well with them. But although such dealing be allowed among men: yet is it nothing worth before God. And why? For God will be honoured at our hands: He will have men too enjoy their right in such wise, as nother he be forgotten, nor they as it were defaced. Therefore if we will but only obey men, and despise the thing which God will have too be as an acceptable sacrifice too himself: what a dealing were that? Then let us tend always too him, and dedicated ourselves too him. And forasmuch as it is his will that we should be underlings, let us bear that yoke willingly, and with a free and unslavishe or unconstrained mind.  
And for the same cause Saint Paul sayeth expressly, Let not your service be eye service, as though ye sought too please men. And in very deed, they that play their pageants so fair (as they say) seek either recompense, or else too be well entertained and fed with the fattest, or else too have greater wages, and afterward too have some extraordinary gift or reward when occasion serveth. That is the thing that men hunt for, when they have not an eye unto God. But Saint Paul telleth us, that although they whom we serve be so froward, as we cannot tell how too content them, and we have not any hope that ever we shall get the value of a button at their hands: yet we must nevertheless perform our duties towards God. And here we have too gather, that in all things which God commandeth us, we must not only employ our eyes, our feet, our hands, and our arms (as they say:) but we must begin with the inwar● affection. Therefore when as Saint Paul sayeth, not with eye service: he showeth us, that if we desire that our Lord should allow our serui●●s as good and lawful▪ our heart must go foremost, and guide all our members, so as there be no counterfeiting: accordingly as it is said, that he regardeth faithfulness, that is too say, that we should deal sound, 
Psal. 101. b. 6.  plainly, and substantially. Thus are all gay shows quite dashed. For (as I said) there is grea●e pre●ence of virtue in many men, but God accounteth it every whit as nothing, and in deed it is but hypocrisy. Therefore if we will begin too serve God well, let us learn too leave dubblenesse: and that we may build substantially, let us always lay that foundation, accordingly also as we see how he had liefer too be loved than feared. True it is that we own him reverence, and that we aught too tre●ble at his majesty▪ but yet when he showeth us the chief thing which he requireth, and which pleaseth him best, he sayeth, What is it, O Israel, that thou shalt find in my Law, 
Deut. 10. c. 12.  but that thou lo●e me, and stick too me? Seeing that our Lord requireth this willing affection, and that we should resort too him with a free and frank heart: think we that he accepteth aught at our hands, when we come too him grudgingly & repyningly, & yet pretend too marvelous earnestness towards men? Howsoever the world go, we will always have this back nook in us, that we would be exempted from the obeying of God. Therefore we must take pleasure in his service, and it must be our joy and delight, so as our bondage must be more sweet and lee●some too us than all liberty, yea and than all the Realms and Kingdoms of the world.  
And Saint Paul sayeth expressly, Masters as touching the flesh, because that among other ●lyghtes of Satan wherewith he 〈◊〉 too trubble the world in old time, and also too make the doctrine of the Gospel hated: he did put this heresy into a number of men's heads, that if we be once spiritual, we must no more be subject too any worldly and transitory policy, nother is that the state of God's children. And we also have seen in our time a sort of seditious and mad headed people, which have endeavoured too abolish all principalities too take away taxes and impostes, and too make every man master of himself, like mice in the chaff, as they say. And they grounded themselves upon this foundation, that in as much as God hath adopted us too be his children, and the world is now renewed, too the intent we should be graffed into the body of our Lord jesus Christ: it is a thing against reason, and contrary too all equity, yea and even against the honour of God, that unbelievers should reign over us, or that they which name themselves faithful, should 〈◊〉 soverintie over their brethren and neighbours. Lo how the devil laboureth too drive it into men's heads, that the Gospel ●onfoundeth all order in the world, too the intent that men should hate it & abhor it. Again, too say that there is no man better than other, is a pleasant speech, and very fit too entice a great number of folk. S. Paul therefore sayeth purposely, that although masters 〈…〉 temporal authority, and that their superiority doth 〈…〉 the flesh, that is too say, this present world, and this transitory life: yet must they not be defrauded of their right, nother did our Lord jesus Christ come too make a confused equality here, so as it should not be known who is great, and who is little, but too make every man too hold himself quyietly in his calling, 
Psal. 131. ●. ●.  without looking loftily, as it is said in the Psalm. The way too make us humble and meek, is too have an eye every of us too his own calling, so as the person that is advanced too authority and honour above others, be not puffed up with pride and presumption for it, but rather abase himself before God, assuring himself that he is double bound unto him, for exalting him after that sort● and the meaner sort maintain themselves in their meanness, without usurping that which belongeth not too them. Likewise the way for fathers too have such obedience of their children as is requisite, is too treat them gently? that husbands also rule their wives with all concord and friendliness: that Princes abuse not their subjects as wretched beasts: and that 〈◊〉 devour not their 〈◊〉 too much: and therewithal, that such as are the meanest sort too the worldward, consider that God hath set them in that state, as though he had appointed them their place there with his own hand. Therefore let not the common sort advance themselves, but be contented with their state.  
That (say I) is the cause why Saint Paul setteth down this saying expressly, as touching the flesh. It was not too bring masters in contempt for reigning over their slaves, but too prevent all objections that men might allege, when they would seek privilege too exempt themselves from obedience too God, and too all order that he hath set. And therewith all he doth us too understand also, that the same subjection is no prejudice too the faithful, but that they may continue still in full liberty, as in respect of their souls. For the devil useth that colour also. What (sayeth he)? Seeing that our Lord jesus Christ hath shed his blood too purchase us freedom, why should we not continue in it? Yea, but Saint Paul answereth thereunto, (as he hath done with more large circumstance in the fifth Chapter of the first Epistle too the Corinthians:) that the bondage which we yield too our superiors, is alonely as touching the flesh, and that our souls and consciences cease not too be always frank and free before God. And therefore it is a childish objection, too say, that seeing our Lord jesus Christ hath set us free, why should men make us bond? He hath not set us free as touching our bodies, for it is his will that there should be principalities and Lordships still in the world: which cannot be, but that some must be subject, and othersome have pre-eminence and authority. For as much then as our Lord hath so distinguished the two governments of the body and of the soul, and that the one is spiritual, and too be governed by his word, as in respect of our walking before him too attain to the kingdom of heaven: but when it cometh too the behaving of ou● selves towards men, which are of our own body, than we must learn too frame ourselves too all good policy: let us assure ourselves that yet for all that, our state is no whit worse ●efore God, than if we were Kings and Princes, and all 〈◊〉 trembled before us. Yea and the things which we do hart●ly in serving of creatures, do turn so much the more to the exalting & magnifying of God. For needs must he be a man of noble mind, which can stoop so low as too obey willingly, (not regarding) how great, how skilful, nor how rich so 〈…〉 change their state: for we see how Saint Paul hath cut of all occasion of such dealing. And therefore let us learn by that which is told us here, that first and formest we must have God as it were fastened before our eyes, and know that he hath set us in this world too serve one another in such sort, as we must notwithstanding live together in all humility, and not disdain too do our duty even towards such as are not so sufficient as we could wish, & as we take ourselves too be. Be we once at that point, it is certain that we will every of us submit ourselves willingly according too the state that God calleth us too, and hold ourselves in the place where he hath put us.  
Now if Saint Paul would that the Slaves of his time should be so obedient too their masters, there is less excuse in these days, for Servants that take wages. Let us compare the one with the other. Those poor souls (as I told you before) were handled so rigorously, that their masters might imprizon them, put them in the stocks, rack them, dismember them, maim them, yea and kill them. It was a grievous case, and yet were they bound too it for life and death. 
Exod. 21. ●. 1.  There was no limitation of term but only among the jews, among whom God had appointed a term. But the common and general law of all nations was, that bond folks with their children should continue bond for ever, so as the father had no more right too his own child, that a horse (as ye would say) or any other beast had over the young ones that came of their seed. And was not such a state as bad as a hundred deaths? Yis: for man doth always covet liberty, and too take his ease, and too eat his bread with quietness: and those wretched slaves had not a bit of bread at their own appointment. As touching their persons, they were worse than captives, as I said afore. And yet for all this, God willeth and commandeth straitly, that they should bear this state patiently, and perform their duties faithfully, and fall too it with a free and cheerly heart. Now what is too be said of hired servants, which may warn themselves away, and have their wages paid them when they have served out their year, and are used and treated much more gently and liberally than those poor slaves were? For they were fain too labour every one in his trade and craft, they earned their bread, they drunk water many a time scarce their fill, and they were shut up in cabins, where they were enforced too do their tasks. Then if Servants now adays can not stoop so low as too bear the state that God hath laid upon their backs: it is certain that they be tootoo unexcusable. As much is to be said of subjects towards their Magistrates. Therefore inasmuch as we see that our Lord spareth us: we be so much the more bound too the subjection which S. Paul speaks of here.  
Furthermore we have too weigh yet again the words where he speaketh of frank and free hearted willingness. For it is impossible for us too find any taste or savour in our state or calling, of what sort so ever it be, except we know it be for our benefit and welfare. For we can reap no great profit of the serving of Creatures. We must therefore resort always too our God, and am at this mark, namely that seeing he hath been so good and gracious to us as too set us in this world, and too maintain us here, and too show himself so good a father towards us, that all that ever we have, doth come of him: we must show the reverence which we bear too his majesty, and labour too please him in such wise, as we stick not too be subject too men, nor take it in grief or in scorn. So shall our state be greatly sweetened, when we know that God accepteth it in good worth at our hands.  
And that also is the cause why he setteth these things as one against another: not too show any contrariety, but rather too accord them together. For he sayeth, that we must serve God on the behalf of our masters, with all willingness: and afterward setteth down Gods will on the other side. Then is it a very good melody which answereth very well, that we should know how it is God's will, that servants should obey their masters. And this will of Gods must dispatch all objections that might hinder us or stop us. When the devil tempteth us too think any thing strange that is commanded us, he intyceth us too our destruction. Now then, let us take Gods will as our sovereign welfare and perfect happiness, assuring our selves, that howsoever we be handled at his hand, yet he loveth us still, and hath an eye too that which is good for us. Let that serve for one point. And if we have such persuasion well rooted in our hearts, it is certain that this willingness which S. Paul speaketh of will follow with it, so as we shall find no loathness in ourselves, too grudge against it, as we see they do which are enforced to do things against their wills: for they grunt at it, and although they dare not be acknown of it, yet their hearts are fell, and there is nothing but rancour in them. Therefore Saint Paul setteth down willingness, that is too say, that we should do all things with a good will and freely. And so shall we make our state lee●some and pleasant. For as for them that do nothing but by force and constraint: they cannot eschew the necessity of obeying, and yet in the mean while they be torments too themselves, and work themselves more spite than they could receive by all the sorrows that they can allege. For when we be handled roughly by our masters, superiors, and Magistrates: yet if we be sure that God accepteth our service, it assuageth all the grief that we can conceive, so that when we have done our duty, we take our repast with praising of God, we take our rest as a relief that he giveth us for our infirmities, and besides this we will ever have an eye too the heavenly life, and take courage at it too walk on, though we have never so many stops. Ye see then that God's children shall always make a hundred times better market, when they do their duty in serving God freely: than they that go too it as though nine men held them, (as they say) and discharge it very coldly with grudging and repining.  
Furthermore let us mark, that Saint Paul here bringeth us three times back unto God and too our Lord jesus Christ: and that is too rid us of this imagination which we might conceive, that if other men misbehave themselves towards us, the bond is broken to us, and therefore that we may exempt ourselves from subjection if we can. As for example, if a servant have a master that is too rigorous and froward, he thinks with himself, why? What do I? And so, servants think themselves half quit, if their masters perform not their duties towards them. But S. Paul declareth expressly, that although masters be so cruel as they do by no means spare such as are under their hand: yet is not their superiority diminished thereby. True it is, that in respect of themselves such masters are unworthy too have authority, as we shall see hereafter. But yet for all that, he that is the inferior must hold himself still under the yoke, because he sees that God hath so ordained it. That is the effect of the thing which we have too bear in mind.  
And on the other side, Saint Paul forgetteth not servants, that he should not procure them their right, and that which belongeth too them. For he commandeth masters too do the like to them, not as ma●e and matelyke (as they say) but so as masters consider, that although though the civil laws lay the bridle loose in their necks, yet doth not God grant them leave too do what they list, but speaketh as well for the one as for the other: which thing we must bear well in mind. Now for the masters he giveth this rule, namely that they must look well about them how they rule, because they have a common master in heaven, 
Deut. 10. d. 17. &. Rom. 2. b. 11.  who accepteth no persons. As touching Servants, he sayeth, my friends, though ye have not such recompense in this world as ye would desire: let it suffice you that God accounteth you not as slaves. It is true that ye be despised too the worldward, but you have your inheritance in heaven, and our Lord accepteth your servis, and ye shall have your reward paid you as well as if ye were Kings and Princes. That is the thing which we have too remember here. In deed the time will not serve for the whole discourse of it: but yet we see, that first Saint Paul meant not too curry favour with the great and rich sort, by maintaining their right against their slaves: & also that he laboureth on the other side, too bring those too lowliness and meekness, which otherwise might have advanced themselves too much. And the same order aught too be observed by such as have charge in the Church, & are ministers of God's word: namely that they spare nother great nor small, but tell every man his duty. For sith there is no accepting of persons before God: his word must be handled roundly, and we must not be dismayed at the highness and authority of such as are in estimation among men. For seeing it is God that speaketh, his word must pull down all loftiness, according as Saint Paul speaketh in the second too the Corinthians, 
2. Cor. 10. b. 5.  where he saith, that commission is given too all Shepherds and ministers of the Gospel, too pull down the pride of men, and too subdue their over loftiness, when they will needs exalt themselves against our Lord jesus Christ, and step up against his doctrine, so as they will not submit themselves too his yoke. The way then for ministers of God's word too discharge their office faithfully, is too exhort the meaner sort too do their duty, and the poor and oppressed too bear their state patiently without replying, howsoever they far, and without grudging against men, because that in so doing they should rebel against God.  
But on the other side also he telleth the great ones, that they must not be as beasts that devour others, and eat them up, but that they must behave themselves uprightly. And in deed even the heathen men themselves, when they listed too speak according too natural equity, declared that even at that time it become not the masters too abuze the authority which they had over their servants: and these were their words, that bondmen and slaves aught to be held as Hirelings that were entertained by the day. Sigh the Paymins spoke so, without having any other understanding than their mother wit avorded them: what excuse is there now adays for such as are trained up in God's school, where there is a brotherhood between both great and small, and where the masters aught too become fellowly with their servants, because they have all one hope of the endless life? If they that have power above others, will needs set their feet upon their throats by abusing the right of their authority: what a thing is it? So then, so much the more aught both the one and the other sort of us, too think how too walk in our own state and calling: so as the inferior sort grudge not that our Lord suffereth them too be abandoned too so many wrongs too this worldward, and too be so mocked and scorned: but that although they should endure a hundred times as much, yet they repine not against God, because it were but a kicking against the spur: And the greater sort also do the like, that is too say, that they consider, that the nearer God hath drawn them too himself in giving them pre-eminence, the more will he also have them too fashion themselves too his image and likeness. And what shall we find in God but goodness? according as we see that throughout all the Scripture he is called the fountain of all lowliness, gentleness, and mercy. And therefore let such as are in degree of honour think chiefly thereupon. For it is certain, that if they discharge not their duty, they shall pay full dearly for that they have been so honourable in the world, and yet abused the singular benefit of God. And (as I said afore) because both the one and the other are hard too be brought too conformity: insomuch that they which are oppressed, cannot refrain grudging, but are provoked too break all bonds: Let them be held in awe by God's word, and by earnest exhortations. And let the great ones also be subdued, that they forget not God as they are wont too do. For they overshoot themselves so far, as to think they be no more mortal men. And it is certain, that if men bethink themselves well of their own state, and view themselves in the persons of the meanest, it will lead them too humility. So then, God's word must have his course in this case, too bridle as well the one as the other, that we may live in such sort every man according too his calling, as God may be quietly obeyed, and we in hearkening too his voice, desire nothing but too perform our duty towards him, and towards all creatures, until we be come too the everlasting kingdom, where we shall be partakers both of his glory, and of his majesty, and of all the good things that are in him.  
Now let us fall down before the Majesty of our good God, with acknowledgement of our sins, praying him to vouchsafe to touch us with true and lively repentance, that we may be so sorry for offending of him, as it may make us too hate our vices, and too crave pardon of them at his hand, too the intent he may govern us by his holy spirit, and make us too live according too his holy commandments, and bear with our weakness, until he have rid us quite and clean of it. And so let us all say, almighty God heavenly father. etc.   

The xlv Sermon, which is the third upon the sixth Chapter.  
10. Moreover my brethren, be strong in the Lord, and in the mightiness of his power.  
11. Put on the complete harness of God, that ye may stand out against the assaults of the devil.  
12. For our wrestling is not against flesh and blood, but against Principalities, against Powers, against the Lords of the world, (even) the rulers of the darkness of this world, (and) against the spiritual wickednesses which are in the heavenly places.  
We know that prosperity doth so puff men up, as they bear themselves on hand that they aught too be privileged, and their state exempted from the common array: and too be short, that they aught too do what they list. On the contrary part, the poorer sort which are despised and shaken of, think that God hath as good as forgotten them, and thereupon they cannot conceive that he hath any care of them. Therefore it is expedient that such as are so drunken with presumptuousness, as they take overmuch upon them under colour that they be in credit and authority, should have their courages abated, and hear it told them, that they have a master in heaven, too punish them, though they scape the hands of men. On the other side, it is requisite that they should be comforted which are ready to quail, and should be tempted too fall into despair. And Saint Paul showed them both here. For he telleth the Servants they need not be afraid but that God regardeth them, so they walk in his fear, and that he hath a care of them, and accepteth their service, as well as though they were in honourable state, and very great dignity too the worldward. And unto the masters he sayeth, they have a superior in heaven, before whom they must yield their account, and that there their greatness and highness will not go for payment. For all those things are nothing before God, because all things that bear a great gloss and countenance too the world, do vanish away when they come before the sovereign judge. On the other side also here followeth that which is said in another text, 
1. These. 5. c. 14.  namely that they which are faint hearted, must be comforted: for else they might quail, because it would seem too them, that God regardeth them not: I speak of such as are despised too the worldward. Therefore it must be told them, that God hath not forgotten them, though it be his will too keep them low for a●yme. It behoveth every of us too apply this too his own use, according too the state that God shall have set us in. For when we be troubled wrongfully, when men make none accounted of us, when men shake us of: if we imagine that God hath given us over too, we cannot call upon him. And on the other side also, we cannot serve him with a free heart, because we think it is but labour lost, & too no purpose. Therefore when we be assailed with such temptation, let us call this lesson too remembrance, which is, that though we be now afflicted in this world, and men laugh us too scorn, and spit in our faces, and too be short, though we endure all the reproach that can be: yet we fail not for all that, too be in the safe keeping of our God, because he esteemeth us & setteth store by us, and will in the end show that he doth so, insomuch that although we linger and pine away, and he withhold himself as it were hidden from us, and a man might deem (according too natural understanding) that we be (as ye would say) razed out of his remembrance: yet nevertheless, after he hath held us under for a while, and tried our humility & obedience: we shall find, that our walking faithfully and uncorruptly in his fear, shall be admitted in our account in the end, and that we have not laboured for mooneshyne of the water, as they say. That is the thing in effect which we must bear in mind, when the great personages of the world exalt themselves in their pride, and are able to trample us under their feet.  
Howbeit, let all such as have superiority over others, advyze themselves well, and consider that God hath not given them the bridle without reserving his own right too himself, but that both great and small must be fain too appear before his judgement seat, and there there willbe no accepting of persons. Wherefore let such as are rich, let such as are in authority, let such as have any advantage above their neighbours, remember well this saying, that there is no accepting of persons before God: but that although that in this world one man goes before, & another follows after: yet when the Trumpet soundeth, so as we must all come before the great judge: then there shallbe no more any such difference. And for the same cause are even Kings and Princes brought too that point, and too that consideration in the Psalm, 
Psalr. 〈◊〉. ●. 6.  where it is said, Ye be Gods, and ye be children of the highest: which is, because God hath ordained them to be as his leeutenants, and set them in high degree. True it is that this must stand in force for a time: but yet shall ye die as men (sayeth he) and as any one of the common people, and then shall ye be driven too know that ye were but mortal men. For all these great and gay shows shall then be laid awater. And of a truth, the setting down of the word Person, aught too put us well in mind, that they be but temporal things, and that we cannot bring any of them with us before God, as though they were our own. True it is tha● in our common speech we take the word Person it another sense: for we call a man or a woman a person. But when the Scripture speaks of it, it meaneth all things that are without us, as riches, states, offices, nobility, great birth, and all things that men possess in this world, and whereof they may also be bereft. Therefore when it is said, that there is no accepting of persons before God: it is as much too say, as he will judge us simply as mortal men, and as brittle and frail creatures, and that we cannot shield ourselves with one thing or other, insomuch that the richest cannot bring their treasures, lands, and possessions with them, to advance themselves with them above others. They that have been in any great dignity, shall not say, how so? Every man trembled under me. Such gear shall be nothing worth afore God. All the greatness and all the authority of the world will serve too no purpose, but every man shall be taken as a child of Adam. So then, let such as have any occasion too exalt themselves, bear well in mind, that all the things which have any gloriousness too the worldward, and are esteemed and had in reputation, shall fade away like smoke, and be consumed too nothing, when we come too be judged of our God. And therefore let all men both great and small live in humbleness and trust. 
james. 1. b. 9  And that is the c●●se why Saint james saith, let him that is small, glory in his highness. Why so? Because God hath adopted us too his children, and although we be but poor earthwoormes, and even men themselves accounted us as filth and dung: yet hath God vouchsafed too print his mark in us, that we might be known too be his children, and that he hath given us leave to call upon him as our father with full mouth. Therefore we have just cause too glory, notwithstanding that we be of low degree. For we have a highness whereby God exalteth us above all the world. And on the contrary part, Saint james sayeth, that he which is great, must glory in his lowness. For whereas the unbelievers are so bewitched with pride, that they despise God, and (as I said afore) do bear themselves on hand, that they be exempted from all law, and that their state is set alone by itself from all the rest of the world: the believers must understand, that all the dignity and excellency in the world, serveth but for a time, and passeth away, and that when we come before God, we shall have nother one thing nor other to cloth ourselves withal. Too be short, the things which the scripture calleth Persons, are as apparels and clothings. Let us take this similitude: If he that is richly appareled, think too scape from God, under colour that he gazeth at his own gay feathers, and that the world woondereth too behold him: he deceiveth himself very much. For all those things must be laid aside when God calleth us too judgement. Again, the poor folk that scarcely have wherewith too cover half their body, yea and that but with a few rags and torn clouts, must not think themselves the less esteemed (of God) for all that. For there shall be no more persons, that is too say, there shall be noth 〈◊〉 riches nor poverty, honour nor baseness: we must all appear as we be, that is too say, mortal men, and children of Adam. That is it in effect which we have too gather upon that lesson.  
After Saint Paul hath showed every man's duty particularly: now he returneth again too general doctrine. For (as I said afore) there is one rule common too all men without exception, which is the same that is contained in God's law, namely that we should lead a holy life, giving ourselves over unto his servis: and also love one another, living chastely and soberly, in all mildness and honesty. This is common. But it is said afterward, that every man must have an eye too his own calling, as, the husband hath a special duty towards his wife, and the wife towards her husband, as we have seen hertoofore: for Saint Paul hath laid forth all those things. Now he attempereth his talk too all men, saying, Moreover my brethren, be strong in the Lord Wherein he showeth that we cannot give ourselves too the serving of God without hardness, but must take pains too prepare ourselves thereto. True it is that if we were whole and sound, and that our nature were uncorrupted, it would never dare us to live according too God's commandment: nay rather it would be our whole pleasure, accordingly as the faithful do feel by experience, when God hath touched them too the quick. And for that cause also doth our Lord jesus Christ say, 
Math. 〈◊〉. d. 30.  that his yoke is nother hard nor rough, nor his burden heavy: as if he should say, that he desireth nothing but too guide us by all gentle and loving means. But if we consider what we be: that is too say, how unable we are too be firm and constat, and too hold out in the way which God showeth us: surely we shall well see how it is not without cause, that Saint Paul exhorteth us here too be strong. As if he should say, I have exhorted you hitherto too do your duties: but I know well that every of you shall find such stubornnesse in himself, as he shall not be able too overcome his wicked lusts but by fighting manfully. And though you be weak, yet think not that that aught to serve for excuse. When your passions on the one side are stubborn and rebellious against God, and yourselves on the other side are frail: think not that that shall quit you before God: for ye shallbe condemned in your sins nevertheless. What is too be done then? Be ye strong in the Lord (sayeth he:) that is too say, whereas most men do welter in their sins, and think themselves discharged because their thoughts and affections are so rebellious against the righteousness of God: you knowing all the same miseries must mislike of yourselves for them, and seek the remedy of them. And what is that? Strengthen yourselves: that is too say, we must enforce ourselves: As if he should say, It is a hard thing too walk aright: for we shall have as many impediments as may be. The devil will not cease too seek all means possible too thrust us out of the way, and we shall have store of oppressions and vexations, for he hath slyghtes enough and too many, and besides that, he assaileth us now after one manner, and now after another, and we have not wherewith too resist him. Therefore it behoveth us too get strength too us.  
Howbeit, he saith, in the Lord, lest men should imagine themselves able too furnish out the matter with their own free-will, and with their own cunning. Therefore, Be ye strong in the Lord (sayeth he) yea and in the mightiness of his power. When he doth us too wit, that God will utter such power, as we shall not need to doubt of victory against all that the devil can practice, so we be not reckless, ne fall asleep. Wherefore let us call upon God, that he may help us and secure us at our need. So then, let these two things go together with us: that is too wit, first wakefulness, and such care as the faithful should have too strengthen themselves: and on the other side, hearty desyrousnesse too call upon God. And this is a text well worthy too be marked, as which containeth a great matter in few words. For first we see that we must not be slothful if we covet too rule our life according too Gods will, but forasmuch as every man beareth with himself, and we desire nothing but too shake of all care, and too cast the things at our backs (as they say) which might trouble us: too the end we be not so nice, we must mark first of all, that if we will serve God, we must enforce ourselves, and that is as much to say as we must fight against the devil. For (as I said afore) he is not idle, nother will he suffer any of us to do our duty with such ease, as though we did but walk up and down in some foyre place: but he will set thorns, and cast logs in our ways too stop us. Again, he will give such girds at us, as shallbe enough too overthrow us a hundred times, before we can step one pace, unless God aid us. Forasmuch therefore as we cannot walk in the fear of God without fighting: we aught too bear Saint Paul's warning in mind. Furthermore he intendeth also too make us perceive our own weakness. For we know that men do bear much with themselves, and seek nothing but too welter in their pleasures. Also there are which presume upon their own strength, & bear themselves on hand that they be able to work wonders as though they were as stout as could be required. And this cursed persuasion hath deceived wretched men in all ages, and by that mean hath free-will trotted in every man's mouth. But S. Paul telleth us here, that we have need too be strengthened: which saying importeth that we be weak by nature.  
And afterward he expresseth himself yet better, in saying, that it is in the Lord that we must be strong, and that he hath all power in him, too give thereof unto us, as much as needeth. Then if we enterpryze any thing without calling upon him, we shallbe punished for our rashness and pride. Saint Paul therefore showeth us, that men cast themselves into decay by their overweening, in imagining themselves too have that which they have not, which conceit turneth them away from calling upon God, Now it might be said here, that it is a superfluous exhortation too bid us be strong in the Lord: for no man is able too uphold himself: that lieth not in any body's power too do. (Not:) but yet for all that, we feel by effect, that God worketh in such wise in us, that we do the same things that he doth. But yet must that working needs be amiable too us. If a man have lived holily, so as he may have been as a mirror of holiness and of all virtue: it may well be said, he hath done this or that. And in deed we be not as timber logs: and therefore we do good. Yea, but yet must we understand that this (working) cometh from elsewhere than of ourselves: and there lieth the knot of the case. Then if it be demanded, whether men can do good or no: yea, but not of themselves, nor of their own self-moving, or of their own kind, but (only) because they be guided by the holy Ghost. If it be demanded whethr men can do evil: yea, they be given wholly too it, it is their common bias. So then, men do evil of themselves, and the root of it remaineth in them, and the blame of it is rightly imputed unto them, and they must not fetch wyndlasses above nor beneath too find trifling shifts. Whosoever hath done evil, shall abide always in his condemnation: but let us consider well that God worketh in us when we do good, and the praise thereof aught of right too be given to him. Howbeit, although there be nothing in us nor on our side when we serve God: yet notwithstanding S. Paul exhorteth us not in vain, in saying that we must be strengthened in God. 
Phil. 2. ●. 12. 13.  For we must not be lazy, as he speaketh of it in another place, where he saith, work your salvation in fear and trembling, for it is God that giveth both will and the ability too perform it, and all according too his good pleasure freely and of his own mercy. This saying seemeth strange at the first blush, when S. Paul willeth us too work our salvation. For is that in us? (Not:) But he correcteth that which might be conceived through presumption and overweening, by saying that it must be done with trembling, and that we must walk in fear: that is too say, we must distrust ourselves, yea and be utterly abashed, assuring ourselves that we cannot stir one of our little ●●ngers, not nor think one good thought (as he sayeth in another place: 
2. Cor. 3. b▪ 5. ) except God give it us from above. And afterward (which confirmeth this matter yet better) he addeth for a conclusion, that God giveth both the will and the performance of the will. Then is it God that doth all, and yet cease not we too do also: yea, but that is by him, and of him, as I have declared already. Too be short, the holy Scripture sayeth, not that God doth renew us, and that when we be begotten again by his holy spirit, we begin too have a good mind and too be well inclined: too the intent we should be slothful and idle, but too the intent that God should be glorified, and we not imagine ourselves too be the workers of our own salvation, but yield him the honour of all the good that he hath put into us. Howsoever the world go, yet must we be watchful, that is too say, we must keep good watch against the devil, and endeavour too give ourselves too goodness, so as every of us enforce ourselves, for we must imprizon our own wit, and wicked will too make them obedient too God: but yet must all be acknowledged too be of him.  
His adding of these words, of the mighty power of God, is too make us overcome all distrust, for we see we be given too be out of heart, insomuch that if we cannot compass the things as we would, which he commandeth us, we conclude, that in the end we must needs quail. But contrariwise Saint Paul sayeth, that God will utter a mighty and victorious power, according as it is said, that he which is on our side is stronger than all the world. Seeing then that God taketh our part, and upholdeth us with his power: let us not fear too be surprised by Satan and all that ever he can devise against us, but that whatsoever distresses betide us, 
2. Cor. 12. c. 9  in the end we shall overcome all, even by resting upon God's invincible power. And of a truth God perfecteth his power in our weakness: that is too say, he worketh not in such wise, but that in the mean 〈◊〉 go limping, and are plukt back, and stumble, and step man●●●● pace awry, and now and then start out of the way. Ye see then that our Lords assisting of us with his holy spirit, is in such wise, as he holdeth us still in awe, too give us occasion too humble ourselves. Our weakness therefore is mingled with the strength of God's assistance, and that is too the end we should know what need we have too call upon him, and too flee too him for refuge. For we be ready enough of ourselves too barken God's glory. And therefore God is fain too waken us, and too say unto us, wretched Creatures, should ye not be forlorn a hundred thousand times, if I held ye not by the hand▪ Now then, our Lords leaning of infirmities in us, is too draw us too him, and too subdue us too meekness, that we may have matter too praise him for, in that he suffereth not our falls too be deadly: and again, that we should seek him every minute of an hour, knowing that if he helped us not up again, and held us on our feet, we should perish without any mercy. That then is the cause why that unto Paul's former saying, we must also join this sentence, that God doth in deed leave some weakness in us as long as we live in this world, but yet ceaseth not too utter his invincible power in making us too get the upper hand: and that we must devil upon this concluzion, that when Satan hath wrought the uttermost that he can, yet must we march on nevertheless, and keep our way too our journeys end. And why▪ For it is not only said, that God will humble us, and that he will have pity upon us: but also that his power shall show itself in succouring us, and that not with a single and common operation, but with a mighty power, that is too say, with a power that shall overcome all the lets of the world.  
Now than we see what diversity there is between the doctrine of the Papists, and the doctrine that we follow, which is grounded upon the holy Scripture. For these blind wretches say, they can work wonders by their free-will. In deed they will give some little snippet unto God, saying, that he supplieth their wants, because they be inclined too evil and too vice, but that they be restrained by him. God therefore is as a pretty fellow too help them at a dead lift: but in the mean while it is their own free-will, and their natural power that bears all the sway. But when they have made the uttermost of their own strength: yet do men devil always in doubt, & if they hap to hold their own one hour, by and by they slumble, and can never get up again. But contrariwise we hold opinion, that man must be utterly beaten down (as we be taught by the holy Ghost,) so as we may not have one drop of power resident in ourselves, but be utterly emptied. Are we once at that point? Our Lord showeth us the remedy. If we repair too him, and acknowledge our wants, and be ready too beg, so as we have our mouths open, and be not pu●t up with mind, but (rather) utterly empty: then doth our Lord assure us, that he will not fail us, and we shall have whereof too presume, howbeit not after the manner of the Papists, who make their brag'st and afterward come short (of their reckoning,) and are put too utter shame. On our part, when we have acknowledged that nothing we be, nor nothing can do, we resort unto God, too glory against Satan, and against all the assaults that he giveth upon us, and against all the munitions of hell, and against all the impediments and temptations in the world. Thus ye see how we aught too put this lesson of Saint Paul's in ure.  
After he hath spoken so of the mighty power of God: now he addeth, that we must arm ourselves with his complete Harness. As if he should say, that it is long of none but ourselves, that we be not well armed and weaponed too overcome all Satan's assaults, and that our own negligence is the cause that we be so often vanquished a●d foiled. And why? For God not only promiseth to secure us by his power, and that in such measure, as we shall get the upper hand: but also putteth means into our hands, and armeth us: and yet notwithstanding we hung up our armour upon the wall. And is it any marvel if we be taken unwares, or be unable too resist at the pinch, when we hold scorn too use the means that God offereth us, and are so near our hand? Now what is this armour? Saint Paul will show it in due place, as now let it suffice us too know his intent. Then whereas it is said, that we must be armed with God's complete harness: it is too rebuke and quicken up our recklessness, in letting the things alone which he offereth us. In deed we will like well if a man tell us that God is ready and forward too secure us, and that we need not too doubt of victory against all our enemies, so long as he is on our side: we accept this gear willingly: but in the mean while we be contented too sit still, and it is not for us too encounter our enemy, for he is far too strong for us. But yet must we in this case encounter hand too hand: and we would that God's armours should lie still, and be prepared for us without using of them. For this cause are we commanded too put them on, that is too say, too apylye them too our use, sith our sta●e is such, as we must maintain battle, and it pleaseth God that we should be so armed, and that the devil should not come upon us unprouded.  
And Saint Paul not only useth the word Armour or Harness: but also addeth, all the furniture, as if he should say, we must be armed from top too toe. And that shallbe set forth particularly yet better hereafter. Howbeit his meaning in this text, is that our unthankfulness is known so much the more, in that God armeth us at all points, so as nothing is missing, except the fault be in ourselves. In deed we will not stick too put on some part of the armour that God giveth us: howbeit, it is but as if one man should clap on his Morion for a countenance, & take nother Target, nor Corselet nor any thing else: and another catch up his sword, and the third his halberd, & in the mean while every of them want many other things that they should have need of. So we perhaps apply some part of God's armour too our use: that is too say, we will not utterly reject or refuse all the grace that he offereth us. But there is none of us all that armeth himself as he should do: that is too say, which is fenced with all the virtues that God giveth him. For it is certain, that both from the right hand and from the left, from above and from beneath, God ordaineth means for us too fight withal, which are sufficient, so we despise them not, but upon knowledge of our want, receive the things which he giveth us so liberally.  
And too the intent we should be the more provoked too arm ourselves, and too receive the helps that God giveth us: S. Paul addeth, That ye may withstand all the assaults of the Devil. Hear he confirmeth the matter that I spoke of afore: that is too wit, that we cannot serve God at our own ease, as though there were nothing too let us: as, a man may go too his work all day long, and it shall go forward quietly, because he is not distrubbled. But it is not so in the obedience which the faithful should yield too their God. And why? The devil ceaseth not too trubble them, and too work them a thousand spites and encumbrances. Therefore if we desire too walk in the fear of our God: we must be armed, that ●ee may be ready too battle, for our enemy will never let us rest. And for that cause Saint Paul setteth down many assaults of Satan. As if he should say, Satan's assailing of us too bring us too wickedness, is not for once or twice and away: but he maintaineth a continual battle, and when he hath given us o●e alarm on the one side, he comes about again on the other, insomuch that besides our own enforcing and strengthening of ourselves, we have need of armour too repulse our enemy, on which side soever he assail us.  
And again he amplifieth it yet better, saying, that our fighting is not only against flesh and blood: but (also) against the powers, and principalities of the air, against the Lords of the world, and against wicked Spirits, which fight from heaven against us: Commonly when we have too do with an enemy that is not greatly able too annoy us, so as we fear not that he can do us any harm: we despise him, and that is oftentimes a cause, that such as ye would esteem too be the valeantest in the world do come short home. And why: Because they despised their enemy. But Saint Paul telleth us, we have to do with other manner of wights than mortal men: and yet we fear them not. If a man hate us, although he be not of any great ability: Yet have we a flea in our ear (as they say) and we think it wisdom too prevent the things that our enemy can practice against us. But specially if our enemies be mighty and strong, and we unable too stand against them, and too repulse them: then are we as much amazed as may be, & yet they be but mortal men as we be. Howbeit S. Paul tells us, we have not to fight against mortal men, but against enemies that do far pass them. And for that cause doth he call them powers and principalities, giving them authority as though they had the over hand of us already. If we were too fight with an enemy that were over our head, it would trouble us curstly. Now such are the devils: they have that advantage of us: for they be named even Kings of this world: and besides that, they have a thousand wiles and policies. And therefore it is said, that they not only assail us with force, but also lay so many stales and ambushes too entrap us, as we could not scape them, if we stood not upon our guard. Hear it standeth us on hand too be thoroughly waked, though we were not only asleep, but also as it were in a swoon. Yet notwithstanding, this warning doth little boot us: for we see how cold we be in buskling ourselves to the battle. Saint Peter telleth us the like, 
1. Pet. 5. b. 8.  though he use not the same words. For in saying that the devil is as a roaring Lion, going about and seeking some pray to devour, so as he will swallow us up ●ut of hand, if we be not waking: he showeth us that it is not for us too be reckless and out of fear, but rather too stick well too our talking. Not that we should be afraid out of measure: for the intent of Saint Peter and Saint Paul in setting forth the devils force, is not too discomfort us and dismay us, that we should conclude (with ourselves:) how shall we then do? we be quite past hope of recovery. Not: but Saint Peter addeth, withstand him being strong in faith. And Saint Paul sayeth also unto us: the devil is strong and mighty, but yet God surmounteth him: and if ye be armed with his power, fear not but ye shall far overcome Satan and all his assaults, and in the end get the upper hand of him. So then, the thing that we have too bear in mind, is that as often as we perceive the lets that hinder our walking where God calleth us, and our holding out as were requisite: we must acknowledge our own infirmity, and condemn all the foolish overweening of popery, as their free-will, their works of preparation, and all things which they imagine themselves too bring unto God. Let all such stuff vanish away. And when we have acknowledged that we can do nothing at all of ourselves: then let us on the other side consider who is our enemy, and be afraid: not as men in a maze too sink in our own wretchedness: but that the same may the better waken us, and drive us too seek succour at God's hand by prayer and supplication, and too embrace his promises with faith, which shall get the upper hand of all the world. And therewithal let us not doubt but that God will always have the upper hand of Satan and of all his practises. For he hath promised too use an infinite power, whensoever the case concerneth the succouring of us. Ye see then that we must walk in fear and wareness. And why? Because we be besieged with many enemies, and yet are destitute of all goodness, and given too all evil. Then standeth it us on hand to distrust our strength, and too mourn, and too be quickened up with fear, because of our enemies, which might so devour us at the first chop with one grain of salt (as men say) as we should be utterly undone. For not only once, but a hundred thousand times should we be overwhelmed by the power of the Devil, if our Lord upheld us not. But howsoever we far, let us march on with our heads upright, presuming upon the help that is promised us from above: and we shall feel it in such wise, as we shall continued unvanquishable. And although we always hung our wings, and endure hot skirmishes, 〈◊〉 as e●ewhyles we feel stinking hartgrypes, 
2. Cor. 12. c. ●.  (as in deed God will perform his strength in our weakness:) yet howsoever we far, let us not doubt but all shall turn too our benefit, and that even our troubles shall be a means too make us modest, and serve us for spurs too prick us forward too call upon God, and moreover move us too yield him thanks and honour, when we see he hath granted us the grace too overcome our enemy, so as we shall every minute acknowledge the goodness that we have received at his hand. Thus the way for us too order our life well, is, first too know God, and afterward too understand that we be beholden to him for all the goodness, and good things that we have, and therefore not be cold and lazy, but enforce ourselves every man too glorify him, in such wise as we walk continually in his fear.  
Now let us fall down before the Majesty of our good God, with acknowledgement of our faults, praying him too make us perceive them better than we have done, and that our so doing may 'cause us too resort too him, that we may not only obtain forgiveness of our faults past, but also be so strengthened, as we may order our whole life according too his holy commandments, even according too the measure of grace that he shall have given us, until he have taken us out of this world, and rid us of all the vices and spots wherewith we be stained as now. And so let us all say, almighty God heavenly father. etc.   

The xlvi Sermon, which is the fourth upon the sixth Chapter.  
11. Put upon you the whole armour of God, that ye may withstand all the assaults of the devil.  
12. For our wrestling is not against flesh and blood, but against the Principalities, against the Powers, against of Lords of this world, the (governors) of the darkness of this world, (and) against the spiritual wickednesses that are in the heavenly places.  
13. Wherefore take too you the whole armour of God, that ye may be able too withstand in the evil day, and stand fast when ye have performed all things.  
14. Stand fast therefore, having your loins girt with truth, and being clothed with the breastplate of righteousness:  
15. Having your feet shod with the preparation of the Gospel of peace:  
16. Taking above all things the shield of faith, whereby you may quench all the fiery darts of wickedness.  
17. Also take too you the Helmet of salvation, and the sword of the spirit, which is the word of God.  
I showed you this morning, why Saint Paul speaketh here of the force and crafts of Satan, that is too wit, to wake us, that we be not taken unwares, as it happeneth oftentimes. Therefore it standeth us on hand too know, with what manner of enemy we have too do, that the same may stir us up too resist him. True it is that at the first we might be abashed, by comparing our own weakness with the practyzes and preparations of Satan, whereof mention is made here. But the remedy thereof is set down therewithal, as I have touched already, and as Saint Paul proceedeth too show yet more at length. Therefore he sayeth first, that the encounter which we have too deal in, is much more hard and dangerful, than if all the men in the world did set themselves against us. For the force of Satan is above them all. And that is the cause why he sayeth, that our fighting is not against flesh and blood. By these words he doth us too understand, that we have not too stand against mortal men only. It is true that men shall oftentimes bid us battle, yea and they shallbe Satan's underlings too torment us. But that is not the thing that we must stick at. For the devil serves his turn by them too drive us too despair, or too provoke us too revengement, and too make us grudge against God. Howsoever the case stand, the wicked do never trouble us, but they be egged too it by another, that is too say, by Satan, who ruleth them, and is their head, and setteth them a work, too the ends aforesaid. Therefore if we stick upon men, we forget the principal, after the manner of Dogs, who if a man do cast a stone at them, fall too biting of the stone too wreak themselves, and regard not the hand that threw it. Even so are we unpurveyed of wit, when we think our striving is but only with men, and in the mean while think not upon our invisible enemy. Wherefore let us bethink us well of the thing that Saint Paul tells us here, namely that Satan is the chief enemy that we have, yea and that it is he whom we must withstand: and although he use diverse means to vex us, and to turn us away from the fear of God: yet must we always have our eye upon him, that we may beware of him.  
Again, a man might think it strange, that Saint Paul should say, that the devils are the principalities of the air, the lordships and powers of heaven, and the princes of the world: for a man would deem that he matcheth them against God. Now although some Heretics in old time have abused this place, intending too have made as it were two beginnings, so as God should be letted too maintain himself against Satan, and too defend those whom be hath taken into his protection: yet notwithstanding if we have an eye too Saint Paul's intent, this question will be easily resolved. And why? For here is no talk of any power that the devil should have as it were in despite of God too advance himself against him: for we must rather stand fully resolved of this point, that the devil is the executer of God's judgements, and cannot attempt any thing more than is granted and permitted him. 
job. 1. b. 6.  If there were no more but this text of the first chapter of job, where the devil appeared with the Angels (who are named there the children of God) to get leave too do mischief: it aught too satisfy us thoroughly. True it is that he seeketh nothing else but too pervert and confounded all things. But yet for all that, God holdeth him bridled, and executeth what he thinks good by his means, insomuch that when the devils have devised what they can, yet can they not attempt any thing without God's leave, yea and except he have ordained it, and given them express charge to do this or that. Yet notwithstanding, it is not for naught that S. Paul nameth them the powers and principalities of the air: for all this dependeth upon the things that he will speak anon concerning the darkness of the world. But, that the devils should have superiority over mankind, which is shaped after the image of God, were against all reason: yea if we had continued in our soundness. Had we held out in the state wherein God created our father Adam, it is certain that the devil should not have had any advantage over us. But forasmuch as we be now overwhelmed with darkness, and become thralls of our own nature: therefore the devil is named the Prince of the world. Wherefore let us mark well that Saint Paul having so advanced the power of the devil, showeth us from whence all of it proceedeth, and what is the wellspring of it, too the intent we should not think that the devil hath the reins of the bridle loose on his neck, so as he should be able too do what he listeth, and God unable too let him. Too the intent then that we should not imagine that Gods sovereign dominion is abated by any power of the devils: Saint Paul saith, that their power proceedeth of this, that this world is in darkness. True it is that the Sun shineth upon us, and the Moon also: but yet for all that, we cease not too be plunged in the dungeon of death, and too be blind wretches, because we be banished from the light of life which is in God. Inasmuch then as we be destitute of the knowledge of him that made and fashioned all things, and have our wits entangled in all naughtiness, and our reason is utterly perverted: therefore doth Satan reign over us. And so the question is dissolved which might have been demanded, namely how the devils are named the princes of the air, and have such scope in this world which God hath created. That cometh not of the original order of nature, (as I have declared already) but of the corruption that is happened through the fall of man: Howsoever the case stand, the devils have such power over us, as we could not tell how to withstand them, unless God were both our shield and our wall, and served our turn at all assays, yea and fought for us at such time as we can do nothing at all. I say, we must mark well that, and also beat down the foolish presumption which is so rooted in our hearts, as it is right hard for us too weed it out. For we see how men do always vaunt themselves, and would make themselves as Idols. But how speaks the scripture of them? It calleth them the devils slaves. So long then as we have not jesus Christ for our king, and his seat is unset up among us by reason of Adam's fall: the devil must needs be our Prince, and have all authority over us, and we be subject unto him. Now let men make as great bravery as they list, and challenge this and that too themselves: and yet notwithstanding, the thing that the holy Ghost hath spoken, must continue soothfast. For unrepealable is the definitive sentence that is given here, that is too wit, that the devil is our prince, and we his subjects, held down under his thraldom, until we be set free by our Lord jesus Christ, 
john. 8. c. 36.  according too this saying in the eight of Saint john, that it is he which maketh us free, too the end we should departed out of the cursed tyranny and bondage of Satan. Now seeing we be as wretched folk overthrown, and the devil is over our heads, and hath gotten the upper hand of us already, if we be not rescued after a wonderful manner: there is good cause why we should stoop, (as I declared already this morning) and distrust the strength that we surmise ourselves too have of our own, for it is nothing else than deceitfulness. Also there is wherewith too quicken up our carefulness, too make us resort unto God, and too pray him that he forsake us not, ne suffer us too be given up as a pray too our enemies. And finally, too make every man too strain himself, knowing that although we ourselves do nothing: yet doth God work in such wise by us, as he will not have us too be as blocks, but he will have us exercise our faith, and too be as men of war, too serve him in battle, so as the stops that we encounter, restrain us not from keeping on our course still, but that we outstand all the ambushes and assaults that are put too us. Thus ye see in effect how we must put this text in ure.  
And he concludeth again, that we must hold our own too resist the wicked days, until we be fast settled after the performance of all. Hear he putteth us in mind again, that it is not enough for us too have fought stoutly for a month or for a year, but that we must hold out too the end, yea even all our life long. For God hath set us in this world too maintain the battle until we be come too the rest of heaven. The earth than is not only as a pilgrimage too the faithful, but also as a Camp where we must always have enemies too trubble us night and day without ceasing. That is the cause why Saint Paul sayeth expressly, that we must resist till we have finished and performed all things. And by the evil days, he meaneth all our life, but specially (the times) when our lord suffereth us too be pinched more than ordinary. For although God try us too the end: yet doth he forbear us now and then. For if he had not pity of our weakness, what would become of us? It is true that we must no● take truce with Satan: but yet doth God sometimes give us respites, so as we be not grieved with extremity. The evil days therefore are, when there be great and in manner extreme temptations and trials, howbeit that all our whole life is comprehended under the same words. It is true that that impeacheth not our continual happiness, but that God taketh us still for his people and heritage: but yet shall there always be that evilness whereof Saint Paul speaketh here. Then let us not make our account of an earthly paradise here beneath, or too reap here the fruit of our victory, or too live in rest: but rather let us assure ourselves, that miseries are prepared for us without ceasing or number. Wherefore let us be armed too abide them, and too overcome them. And it is no pleading against Gods will in this behalf. It is very true that he could handle us much gentlyer, and that he could so set us alone by ourselves, as our enemies should not come at us, nor we suffer any vexation: but it liketh him not too do so. Therefore we must bow down our necks, and every of us buckle himself too the battle that God calleth us unto. For (as sayeth Saint Peter) it is good reason that our faith which is much preciouser than gold and silver, 
1. Pet. ●. b. 7.  should be tried. Seeing that a corruptible metal is fyned by fire: should our faith which is much more excellent, be kept from coming too his pureness and perfection? Therefore let us think well upon that which is said here, namely that we must finish things (or go through with them.) And that is to the end that no man should cocker himself, when he hath held his own for a while, and taken great pain in employing himself too Gods servis, but that he should walk on still to the end, & put the thing in ure which S. Paul showeth us in another place, 
Phil. 3. c. 13.  even by his own example. For although he had done so notable things, as a man might say, that God should have held him quite, & given him some rest for his often fighting both by sea and by land divers ways: yet notwithstanding he sayeth, he forgetteth all that is past, and straineth, and enforceth himself still forward, till he may attain too the fellowship of the resurrection of our Lord jesus Christ. For what causeth a number too take so great liberty, but that they think themselves too have done enough, and may give others leave too take their turn? why not, say they? It is now a twenty or thirty years that I have taken extreme pains without ceasing, and the world hath seen my faithfulness, zeal, and care which I have had too serve God, and my diligence in doing the things that my charge required. And thereupon they conclude, that now therefore they may well take rest. We must not so indent with God. But whatsoever we have done, we must forget that which is behind, (sayeth Saint Paul) and look forward to the thing that is yet too come, that is too wit, that we be not yet come to the glory of our Lord jesus Christ, but that there are many infirmities in us still, and our faith is not yet so thoroughly well fyned, but that it had need too be brought ageien to the furnace and the fire. And therefore let us hold out till we have finished all things. And what is meant by this All? that having lived in the obedience of our God, we die likewise when it pleaseth him, and according too his will. For it is not enough for us too live in awe of him: but we must also even in our death, yield record that we be wholly his, and we must not covet too live here until we be weary of our life, but we must always have one foot lifted up too departed when it pleaseth God. So then, all is then finished, when we have lingered in this world as long as pleaseth God, and every man endeavoured too live according too his calling, and been patient too the end. Finally, be it that we live, or be it that we die, and let us always be true sacrifyzes to offer ourselves unto God, and let us seek nothing but to yield up our souls and our bodies into God's hand. Therefore let us stand fast sayeth S. Paul: that is too say, that we may be able to show ourselves before our God.  
hereupon he showeth with what manner of Armour we must be fenced and furnished: that is too wit, with Faith, with righteousness, with Truth, with God's word, and with the Gospel. Now we must not be curious in seeking here why Saint Paul giveth the title of Helmet too one, the title of Breastplate too another, and the title of Shield too another. For in the first Epistle too the Thessalonians he toucheth the same doctrine briefly, 
1. Thess. 5. b. 8.  howbeit, without following the similitude throughout, saying, that we must be armed with the helmet of faith and charity. But he speaketh otherwise in this place. If any man would say, there is some contradiction, the doubt would soon be dissolved, namely that Saint Paul's intent here, was not too decyfer particularly all the pieces of a Christian man's armour, but too show briefly that if we receive the means that God offereth us, and be diligent too serve him, we shall be furnished of all pieces, and we need not fear but we shall have wherewith too withstand all our enemies, yea and too vanquish them. That then was Saint Paul's meaning.  
Now he setteth down here first of all, that we must be girt with the Sword girdle of truth, and put on the headpiece of righteousness. By those two words he meaneth soundness and holiness of life. Therefore whensoever we hear this word Truth, let us understand, that Saint Paul condemneth all hypocrisy, and will have us learn too give ourselves too the serving of God with a free heart, not with eye service, nor, as to the sight of the world, but with a pure & right meaning mind. And to know why this soothfastness, or uprightness, & this soundness is put for a breastplate: it is not now needful too trouble ourselves much, as I said afore. For the point that we must bear in mind, is, how Saint Paul shemeth us, that if we take the armour which God giveth us, we shall be sure without fail too have victory against all our enemies. righteousness is matched with it: which is a true rule whereby too walk in the fear of God, and too live with our neighbours without doing any harm, without fraud, without malice, and without extortion, and rather too endeavour too do one another good, according too the end too which our Lord hath knit us together, which is, that we should so communicate with our neighbours, as no man be wedded too his own profit, but all of us seek the common welfare. And no marvel now though the Devil overcome us easily, and steal upon us all kind of ways unwares, both Evening and Morning and every minute. For where is this soundness that Saint Paul requireth here first of all? Nay rather every of us flattereth himself, and we think we have done much when we have used a few fair countenances, and not been utter rebels against God, so as the world cannot upbraid us that we have been despisers of his majesty. Then if we play not the stark bedlams, but pretend some fair show, & make some gay countenance of religion: too our own seeming we have discharged our duty very well, when notwithstanding the devil in the mean while hath turned us quite away from the soundness and substancialnesse, whereof Saint Paul speaketh here. In like case is it with righteousness. For we would fayne content God with a little. In deed we will confess well enough with the mouth, that it is reason that God should be served and honoured, and that we should live quietly together, and endeavour too do one another good. We will condemn Robbery, Extortion, Whoredom, Deceit, and wrong Dealing: but yet when all is done, we would have God too accept in good worth, the little that he findeth in us, and too hold him contented with it. But by that mean, behold, the devil findeth us still unprovided. Forasmuch then as we open him such a gap, we must not marvel that he getteth the better hand of us. And therefore it were much better for us too go through with our race, and too stick too our tackeling that we stand fast. For a man shall see diverse that have a good zeal, as far as can be judged: and yet it shall be but a blast, it will not continued. And why? Because we be not fenced against Satan. And for proof hereof, if we follow the thing that is showed us here: it is certain that the promise will never deceive us. For although Saint Paul exhort the faithful too stand fast, and too hold out too the end: yet is there a certain warrantize included therein, that God will always secure them at their need, and that they shall not find themselves disappointed, so they fight still under his banner, calling continually upon his power, and using the means that are offered them by his word. Therefore if there be such cowardliness in us as too be so afraid of the devil, that he makes us too tumble down, and to start aside, and too stray quite out of the good way: we must impute all too our own recklessness, because we have not put on the armour that God giveth us, but have hanged them up upon a pin.  
Afterwards here followeth, that we should be shod with preparation too the Gospel of peace. No doubt but Saint Paul had an eye to the ancient fashion of men of war. For they wore no shoes at home, but only when they went a warfare: and that was both too defend them from the cold, and too save their feet when they entered into battle with the enemy. It is said, that the Gospel serveth us for it. Howbeit there are two other words too be marked also, in that he addeth, Preparation, and Peace. Notwithstanding, that we may lay forth things in their order, let us note that Saint Paul alotteth too the Gospel this power and property of shoeing of us, because that when we be trained in the doctrine of the Gospel as we aught too be, than we may walk (safely) through the world. For we see how the unbelievers are plunged ever head and ears in it. Those whom God hath not prepared too walk and too attain too the kingdom of heaven, are so snarled in this world, that they be altogether unprofitable, as though they had their legs broken, and they sink themselves daily deeper and deeper in it. Therefore there is but one only way too make us wade through this world, and too attain too the kingdom of heaven: which is, too have such instruction as is in the Gospel, namely that God having adopted us too be his children, will not have us too devil here beneath for ever, but that we should come unto him, yea even with all haste and speed, and again, that we intermeddle not ourselves with the uncleanness of the unbelievers, but separate ourselves from them. Thus much concerning the first point.  
There is also the word Preparation, whereby Saint Paul doth us too understand, that if we have the skill too advantage ourselves by the Gospel, we shall be rid of all things that let us, and hinder us from coming unto God. What is it then that we find there? It is, that whereas erst we were as it we fallen asleep, or rather doted in our pleasures and vanities: our Lord disposeth us too come unto him. We have seen already that all this world is in darkness, and that as long as we abide in it, we be as it were asleep, so as we see no way before us, and do but reel and stumble, or rather lie along in it as dead men, 
Esay. 59 b. 10.  (as it is said in Esay): and if we be not rescued by our our Lord jesus Christ, we must lie snorting in it still, and wel●er ever in that darkness. Wherefore let us learn too put our selves in such readiness, as our loins may be girded up (as sayeth our Lord jesus Christ, 
Luke. 12. ●. 35. ) and our lamps be burning in our hands, that we may see the way by the light that is given us in our Lord jesus Christ, who not without cause is named the light of the world. Again, 
john. 8. b. 12.  let us withdraw ourselves from this spiritual drunkenness, which turneth the unbelievers away from the kingdom of heaven, and holdeth them down here beneath, until they be come unto final destruction. Therefore let us mark well that we cannot profit well by the Gospel, until we be put in readiness, that is too say, until (as need is) we be weeded out from all these things here below, and our Lord have so disposed us too himself, as our only travel may be too come always forewarder and nearer unto him, until we be gone out of this world, and be also quite rid and set loose from all the bonds of Satan, and from all the means that he hath too hinder us. If we know this once, we shall have profited well for one day.  
But Saint Paul addeth one other title too the Gospel, which serveth too make us the more in love with it, saying, that it is the Gospel of peace. And thereby he giveth us courage to fight, as if he should say, my friends, it is true that your enemies are mighty, and will give you hard skirmishes, insomuch that ye should not be able too withstand them, but ye should be overthrown a hundred thousand times in an hour, if God aided you not. Nevertheless, if ye refuse not the succour that God giveth you, but rather make it effectual by enforcing yourselves to withstand all evil: ye shall have peace in the mids of war. And why? For the Gospel bringeth always that benefit with it. Now it is much when we can fight without being afraid. For we see in what taking they be from time to time, which are out of quiet: there is nother counsel nor advice in them, they be quite out of heart, and too be short, the trouble doth always dismay them. But yet is it true, that we must have a care with us, as hath been said afore. For if we be reckless, we shallbe overraught by and by. Howbeit, this Care is no let or impediment, but that we may enter into the battle freely with a steady and well settled mind, forasmuch as God is on our side, and will utter his mighty power (in our defence.) This is the thing that aught too make us quiet, so as no such fear attach us, as may make us too turn head, or disfurnish us of advice, but that the more we be pinched, the more we may flee unto God, praying him too secure us, and too provide for all our needs, which he knoweth much better than we ourselves do. Now than we see what Saint Paul's meaning is, when he will have us too be shod with the Gospel. It is not too hold us in this world, but rather that we should be in a readiness too travel freely towards the kingdom of heaven: and moreover have a quiet mind too serve God, trusting assuredly that notwithstanding all the troubles which we have too endure, yet we shall not perish. For he assureth us not only too secure us in some one assault, but too continue with us unto the end, even till he have delivered us from all the griefs and troubles which we sustain at this day.  
There is further, that we must above all things take the Shield or Buckler of faith, and the spiritual Sword which is God's word. As touching this Shield, he setteth down, that by means thereof we may beat back the burning or fiery darts which the enemy whoorleth at us. It should seem that Saint Paul useth here a needless speech, in putting God's word and faith asunder, and that he should not set down two things which are but one. For faith is nothing of itself furtherforth than it is grounded upon God's word: and God's word also advantageth us not, except we receive it by faith. But his distinguishing of these two things, which notwithstanding go jointly together, was for the easier declaring of them. And he setteth faith for the buckler, too the end (sayeth he) that we should therewith ward all the darts of our enemy. Yet again he showeth us, that of our own power we be not able too ward the blows that Satan can give us, but that they would be deadly. For he thinks it not enough too say (simply,) too ward the blows or assaults: but he saith, the darts. Now men see that one shall sooner ●ee hit unwares with darts, than with spears or swords: like as now adays a man shall sooner be hit with a Hargabusse, or with a double Canon, than with a sword that is swindged before ones face, and which he may more easily shun. Saint Paul therefore setteth down the devils darts, like as he had erst set down his wiles. Now then let us mark, that Satan not only useth force, but also might wound us too death by subtle means, if we were not fenced by faith. For (as is said elsewhere) it behoveth us too know his whiles: 
2. Cor. 2● c. 11.  and without we do so, we can never withstand him. He is the father of lying, and besides that, hath such store of wiles, as none can have more, too beguile us and too entrap us. Therefore let us receive these warnings, that we may be the more waking too apply the promises too our behoof which are given us in God's word. And he setteth down Fiery Darts, too show that his wounds should be deadly (As I said afore) if God did not set his power afore us, and defend us and preserve us thereby. Now we see what the force of faith is.  
Now look how much is attributed too faith, so much is taken away from men. For faith borroweth all things of Gods mere grace and liberality. Therefore let us mark that in this text Saint Paul meant too humble us, and too show us that God must be fain too provide us of all things belonging and requisite too our victory. And therefore whosoever make themselves shields of any of all the (other bulwarks that can be devised, too repulse Satan withal: they shall have but a spiders web (as they say) and Satan will but sport him at their presumption, insomuch that when they ween they have all the mountains of the world too fortify them, it shall profit them nothing at all at their need. Wherefore let us learn too make faith our buckler: that is too say, when we mind too enter into the battle, and too hold out in it: let us consider, that God is our father, because he hath elected and chosen us for his children, of his own infinite goodness. Seeing he hath assured us that he will always be on our side, and that he is greater than all the world, and that he hath put us in good and safe keeping by ordaining our Lord jesus Christ too be our Shepherd: let us gather all those promises together, and make a shield of them too set before us whensoever we be assailed, and let us defy the devil, because we be in the protection of our God, who is of invincible power, and because our Lord jesus Christ hath taken upon him the charge of our salvation, 
john. 17. c. 1●.  and promised too be a faithful keeper of our souls too the end. When we be once at that point, then shall we beaten back the darts of the devil. For on the one side he will labour too make us distrust God's grace: and on the other side he will make us believe that our Lord jesus Christ is far of from us: yea and he will tempt us too murmur and grudge against him, or too make us cast forth trifling and unprofitable questions, or else blasphemies, and such other things: and all these are darts. Again, when we be tickled with any wicked lust or longing in our hearts, it is the next way for us too be taken tardy. True it is that at the first blush these allurements will seem nother bitter, nor irksome, nor hard, nor any thing else: but yet for all that, they be deadly darts: and yet notwithstanding, faith beateth them all back. As how? If we be tempted too coue●u●usnesse, because we be afraid lest the earth should fail us: God hath taken upon him the charge too nourish and sustain us. And so, let us rest upon him, and ask our daily bread at his hand. If the devil labour too win us too whoredom: we know that jesus Christ hath incorporated us into himself, and made us his own members too be all one with him: and shall we go spoil ourselves in dung and filthiness? What a dealing were that? He hath set us free and cleansed us by his blood: and shall we go wallow again in our uncleanness? Are we provoked too gluttony? and, why not? Hath not God created victuals too our use? (Yis:) but shall we defile and overthrow the order that God hath set, which is, that we should be sustained by them, thereby too be directed too the heavenly life? And shall we turn the things too our hindrance, which ●ught too be our help? Again, are we tempted with ambition, too glorify ourselves? Yea: but what example hath our Lord jesus Christ set before us? 
james. 4▪ b. 6. & 1 Pet. 5. b. 5.  Moreover if we covet too be great in this world: we shall be enemies too God, for he resisteth the proud, so as their pride and presumption must needs be pulled down. Thus ye see how we may every way beat back the darts of Satan.  
And again, if any man appoze thee, (saying,) how canst thou tell whether thou shalt be ever the better or no for all thy travel? Where is the thing that the Gospel promiseth? Faith must work in this case, for we see not the reward that is promised: but rather we see store of troubles, encounters, and sorrows. Too be short, we seem too be the miserablest creatures in the world. And what shall we do then? We should needs quail every minute of an hour, if God reached us not his hand. And how take we hold of his hand? that is too say, 
H●br. 11. a. 3.  how do we advantage ourselves by his power? Faith must be fain too work in this behalf: that is too say, we must look up too the things that are not seen, as the Apostle sayeth in the Epistle too the Hebrews. After that manner shall we beat back Satan's darts.  
Now finally he addeth the word, which (as I said afore) aught not too be separated from faith. But I have told you already, that S. Paul meant too add that saying, for a further declaration of the matter. As if he had said, My friends, whereas I told you that you might withstand your enemies, and beat back all their darts by, ●he means of faith: it is because God's word cannot fail you. Forasmuch then as ye have the promises of salvation, and God speaketh too you, so as you know that he hath you in his keeping, and that you cannot be confounded, if you trust in him: therefore did I set faith before you as a buckler. Howbeit, if you have faith, ye have more bucklers than one. For God's word is the true spiritual sword, whereby we may not only beat back our enemy, but also discomfit him, and beat him down under our feet. What remaineth now, but to● learn too profit ourselves better by God's word, than we have done hitherto? Seeing then that our Lord jesus Christ granteth us this inestimable grace and benefit of teaching us in his school: let us consider therewithal too what end he doth it: that is too wit, too arm us against Satan, because we cannot live in his obedience, and keep the way that he showeth us, but by fighting: and he also doth give us armour. So then, let us assure ourselves that we have a good sword, when we can skill too apply God's word too our use: and moreover, that faith (which proceedeth thereof) will be a good shield for us.  
Also we shall have the Helmet of the hope of salvation: and too be short, we shall be thoroughly fenced and furnished on all sides. For thereof cometh the soundness of conscience and holiness of life, which he hath spoken of. Finally we shall want nothing, if we can skill too use well the means that God setteth forth for our welfare. So then, albeit that the state of the faithful seem too be as irksome as may be, because God exercyzeth them against all the Devils in hell, and that not for one day only, but for all the time of their life: yet must we think it right sweet and amiable, seeing God provideth for all our needs, at leastwise so we awake, and consider the dangers wherein we be, saving that we resist them. Let us consider (I say,) on the one side Satan's violence and force: and on the other side his crafts and subtleties. And therewithal let us call upon our God, (as Saint Paul will show us again hereafter,) and also consider the commodity that God's word bringeth us. And hereby we see how the wretched Papists have stripped themselves stark naked out of all the armour that should serve them for their salvation. For what is the word of God among them? A nose of wax. They have not been ashamed too belike out that blasphemy, both in all their books and also in all their Sermons: namely, that there is no certainty in God's word. Yea, but we did wrong too call it the spiritual sword, if it armed us not against all the assaults of Satan. Therefore we could not repulse the temptations wherewith we be provoked too evil, unless God's word served us thereto. And if we found it not so by experience, surely Saint Paul would never have given it that name. Now then, let us endeavour too profit more and more by it, and let us be good scholars, and give good ear too it while God hath his mouth open too teach us: and we shall find that Saint Paul hath not in vain promised us here, that we shall ever get the upper hand, even till we be come too the heavenly Kingdom, where we shall fully enjoy the fruit of our victory.  
Now let us fall down before the Majesty of our good God, with acknowledgement of our faults, praying him too make us feel them better, and that in the mean while we may always resort unto him, and not be out of heart, although we be too too unworthy too offer ourselves before his majesty, nor quail because of our vices and imperfections: but that seeing it hath pleased him too be on our side, he make the remedies too serve at our need which he hath given us, as we desire them at his hand: and that we may endeavour too profit so in his word, as it may guide us forth too the end, so as we may not quail in any encounter, but that the Devil may be confounded, and our Lord jesus Christ exalted, because it is under him and by his power that we fight, and it is he also of whom our victory proceedeth. That it may please him too grant this grace, not only to us, but also too all people. etc.   

The xlvii Sermon, which is the fifth upon the sixth Chapter.  
18. Praying with all prayer and supplication, at all times in the spirit, and watching thereunto with all instance and supplication for all the Saints:  
19 And for me, that in opening my mouth, utterance may be given me with boldness, too utter the secret of the Gospel.  
MAny supposing themselves too have profited well in faith, are yet notwithstanding ignorant what belongs too prayer. They think it enough if they can say, God help me, when they see any danger at hand, and yet in the mean while flee not too him for refuge. But such folk wot not too what purpose the promises serve that are made unto us. For God sayeth not singly, that he will have a care of us, and that he will help us in all our needs: but also allureth us too him, and therewithal encourageth us too praying. Then cannot the one be separated from the other, that is too wit, that we should rest upon the hope of God's promises, and have them thoroughly rooted in our hearts: and also be stirred up too resort unto our God, so as our faith exercyze us in prayer and supplication. Thus see we that they be unseparable things. And look how much we be forewarder in faith, so much with the earnester zeal should we call upon our God, and acknowledge and confess that our salvation lieth in his hand, and that we look for all good things from him. And forasmuch as we be so slothful in that behalf: he setteth down two words, Prayer and supplication, too express the better that we must not go too it coldly, nor slightly, and as it were for courtesy sake: but that we must be touched too the quick, too continued at it (as he will add anon after) and too hold on rightly without ceasing at any time. true it is that God telleth us by his Prophet Esay, that he will hear us before we cry, 
●say. 65. d. 23.  and his hand shallbe ready too secure us before we have opened our mouth. Howbeit, that is not too make us slothful, that we should lie gaping at him with open throat (as they say:) but too show that he will not suffer us too linger, when we shall have called upon him, as though he were careless too help us: and that for proof thereof, he preventeth us, as we find by experience. Yet notwithstanding, he will have us too yield a true proof of our f●yth by praying unto him. For the very way for us too show truly that his promises have taken effect in us, and that we trust too them, 
Psal. 50. c. 15.  is, that as soon as we be touched with any grief or affliction, we go strait unto him, 
Psal. 62. b. 9  and unburden our hearts there, as is said in another place. Now we see how we must make our advantage of God's word, whereby we be certified that he will never fail us: that is too wit, by seeking the things in him which he protesteth that we shall find there. And so, prayers are as it were keys whereby too come too the treasures that God reserveth for us, and which he will not keep from us. Therefore we must open the way to them by praying.  
And yet Saint Paul thinketh it not enough too say, that our faith must be matched with prayers and supplications too our God: but he sayeth also, Yea all prayer. As if he should say, that in all matters, in all things both great and small, in all our doings, whatsoever they be: that must be our sheet-anchor. For it might happen that we would call upon God, only when we thought on him, or else when we had some matter of importance in hand. But Saint Paul (as I said) will have us too do God that homage every where and at all times, protesting that we cannot have any good but at his hand, and of his mere free gift. So much importeth the word All. And in good sooth we see how our Lord taketh charge of our whole life, with condition that we should seek too him even for the bacest things, and for such as we durst not require of our friend that were our equal and companion. Even those things will he have us to ask of him. For under this saying, that he giveth us our daily bread, it is certain that he comprehendeth all that belongeth too our life. Alas, what a number of small things have we need of, which we would be ashamed too be acknown of, even too our inferiors? And God abaceth himself so far, that he vouchsafeth too have a care of our persons, which are but wretched and rotten carrions, and yet nevertheless he will not have us too stick too ask him the things that are expedient and needful for us. Sigh it is so, let us remember well this saying of Saint Paul's, which willeth us too pray too our God for all things that we deed, assuring ourselves that he will yield so far unto us, as nothing shall (as ye would say) scape his hands.  
And he sayeth expressly, that we must pray at all times, and in Spirit. Whereas he saith, in Spirit: it is surely too exclude all Hypocrisy: for we know that the most part of the world babble enough when they should come unto God: howbeit, it is but their lips or the tips of their tongues that do their duty. But that is not the manner that God will be prayed unto and called upon: he liketh not of such supplications, but rather abhorreth them, because that when we pray so fond unto him, we make a false shrouding sheet of him, and that is a kind of treachery. For if we think too be heard of God for our babbling, when in the mean while our heart is dead, and our prayers proceed not of a right dispozed and earnest mind, we make God as an Idol, or as a little babe, wherein we do too great wrong to his majesty, and to be short, we do but transfigure him after our own fancy. Therefore it behoveth our prayers, not only to be made with our mouth, but also too come from the bottom of our heart.  
And now forasmuch as we have not that of our own power: the holy Ghost must be fain to work therein. And therefore by the word Spirit may be understood, that we should beseech God to govern us in such wise, as he touch us thoroughly, to the end we may pray to him as we aught too do, and he also accept our prayers, acknowledging in them the marks of his holy spirit. For we must always remember how it is said in the Epistle too the Romans, 
Rom. 8. c. 26.  that we know not what too pray: for as in respect of ourselves, it is a thing that surmounteth all our understanding, and the ablest of us all faileth in that behalf, notwithstanding that there are a number which bear themselves on hand that they know perfectly how and what too pray unto God. Howbeit all such opinion doth but shut us out of the gate, unless that upon the knowing of our defaults and infirmities, we resort right foorth too the remedy, 
Rom. 8. ●. 26.  according too this saying of Saint Paul's, that the spirit of God driveth us to unutterable groanings which cannot be expressed, without the which we could not utter so much as this word Father: 
Gala. 4. a. 6.  according also as he sayeth too the galatians, that when the spirit crieth in us, we can open our mouths too call freely upon God, 
Rom. 8. c. 15.  as is rehearsed in another place. Now then, it is certain that we shall never be thoroughly disposed too pray unto God, except he govern us by his holy spirit.  
Moreover Saint Paul's intent (as I have declared already) is too exclude all counterfeiting, and that we should not hope too justify our case before God by ceremonies, or by popeholines (as they term it) in making of long prayers and many circumstances, but suffer the spirit too bear sway. Wherefore first of all let us be so touched, as the spirit may be our master and teacher, and endite the things too us which we have too utter in calling upon our God: and secondly let our prayers proceed from the bottom of our heart, & let us put this saying of the Psalm in ure, 
Psal. 145. d. 18.  that we must sue unto our God in truth: for it is said that he is not near too any, but too such as have that quality. And not without cause is such exposition set down: for (as I have declared already) we be so much inclined too shifting, that (too our seeming) God aught too yield too us and too our nature: but it is clean contrary. Now then forasmuch as God perceiveth that men abuse his name after that fashion, and make prayers after their own manner, that is too say, prayers that are wrapped in hypocrisy and untruth, and have no substancialnesse nor soundness in them: he sayeth expressly, that we must not hope too be heard at his hand, nor too obtain any thing of him, except our prayers be ruled by a right meaning, that is too say, unless we pray with a hearty affection. Thus ye see what we have to remember upon that saying of Saint Paul. And that whereas he saith, Steadfastly, and with holding out throughout too the end: it is too express the better, that it is never out of season too call upon God. And even therefore is this added, because we would fain exempt ourselves from our God. Wherein a man may well perceive how unperfect our minds are, and how destitute of wit and reason we be. For all our welfare consisteth in having access too our God, that we seek help at his hand, and too be short, in being near unto him, so as we be sure that he regardeth us, and hath a care of our welfare. And besides that, who is he that would not fain be heard? Yet notwithstanding, when we should pray unto God, it seemeth that we be haled to it as it were by force, and we should be ravished in love with it, as I have showed already. Now then, this vice of recklessness and coldness in that we never pray unto God, but when we be compelled or constrained, had need to be corrected. Saint Paul therefore telleth us, that we must not tarry till utter necessity enforce us, but we must understand, that all times are seasonable and convenient too resort unto God. In deed after as we be picked forward, so must we run the swiftlyer, according as it is certain that we be as it were spurted by the afflictions and manifold troubles that God sendeth us. And like as if an Ass will not go, he must have a good cudgel laid upon his back: even so God perceyvig that we come not too him with a good will, is fain too draw us too him as it were by violence. But yet must every man cheer up himself, though no urgent necessity compel him. Too be short, we must pray unto our God both in time of prosperity, and in time of adversity. That is the thing which is meant by these words, at all times.  
And thereupon S. Paul sayeth, that we must be watchful in it, even with all instance, too pray for all the Saints. In saying that we must be watchful, he toucheth a vice whereunto we be too much inclined, yea and wholly given over: that is too say, that we be sleepy when we should pray unto God, and had need too be waked. Because of our heaviness and sluggishness, we be commanded too wake and to keep as it were a continual wacth, to the end we should not let occasions slip, but always resort unto God with prayer. Now there is not so perfect a man, which findeth not this malady by experience in himself: namely that when we should pray unto God, a number of things cross us, that set us wandering abroad: insomuch as we shall wonder, that in stead of holding out earnestly, our mind shallbe roving here and there. Seeing then that we be so fickle, and our wits so skittish, and is hard too hold us ●ast any while: it standeth us on hand to be the more watchful, to the intent to bring ourselves back again into the good way, when we be started out of it. And let us not tarry till the devil have won so much at our hands, as to pluck us quite from our prayers and supplications, and to break of the continual course of them, and of the steadfastness that aught too be in them: but when we pray, let us be as it were locked up and fast tied too it, that is too say, let all our wits be full bend and settled upon the thing that we have too do. For even the heathen men, when they were about too make sacrifice too their Idols, used this proveth among them: while thou woorshippest God, do nothing else, but be thou so wholly occupied and fastened thereunto, as thou think upon no other thing. If God wrested such a confession from them, what aught we to do when we offer him the chief sacrifice which he alloweth above all other, that is, when we confess ourselves beholden to him for all good things? Should we mingle our own vanities with it, and make our prayer too be but for custom and fashion's sake? Now than this watchfulness whereof Saint Paul speaketh, is very requisite, by reason of the frailness of our wits, and specially because we be so wandering as is horrible. Seeing it is so with us: when we go about too pray unto God, let us bend our whole minds unto it, and let not our wits be entangled about other cares and affections, but let our coming unto it be as though we had broken all other bonds. That is the cause why mention is made of lifting up of ourselves in our prayers and supplications. True it is that in offering ourselves unto God, we must come with all lowliness: but yet must we lift up our hearts in such wise, as we may be after a sort in the presence of our God. That (say I) is the thing that is imported by the said diligentnesse.  
And he sayeth further, with all instance: which serveth still too show us, that if we intent too be well disposed too praying, we must not go too it lazily, yea and that if we follow that which our own nature showeth us, we shall be far of from coming at God. Therefore must every man enforce him. For seeing Saint Paul speaketh so, it is as much as if he said, My friends, ye shall find such a coldness in yourselves, as ye shall never pray unto God, nother shall ye ever be willing too pray, except ye provoke and enforce yourselves. For the Devil will always blear your eyes, too the end ye should not see what need ye have too pray unto God. And if ye lie sleeping still, it will 'cause your God too forsake you, seeing you be so thankless as too despise his benefits, and too yield him no honour for them, not nor too acknowledge that all your welfare proceedeth of him. For like lewd lozel's, we defile the benefits which God bestoweth upon us, unless we acknowledge that we have all things at his hand, yea even by craving all things that we want, of him, and also by yielding him thanks for the things that we received already. So then, let us learn too match our watchfulness with all instantnesse.  
And herein we comprehend holding out or continuance: so as it is not enough for us too pray unto God by starts and braids (as they say:) but we must continued in it, and that two ways. For first when we have prayed too day both evening and morning, and every hour: we must hold on still, and never serve from that trade, so long as we live. For our faith (as I said) must exercise itself: and the mean too exercise it withal is this, There is yet one other manner of perseverance or holding out: which is, that when we have desired God too help us in this or that, we must repeat the same request, not twice or thrice only, 
Esay. 65. ●. 23.  but as often as we have need, a hundred, yea a thousand times. As for example, Although God have told us that he will secure us before we open our mouth too him: yet doth he not show it (always) openly to the eye. Therefore we must never be weighed in waiting for God's help. Also it is not good that we should be heard after our own liking, because God knoweth what is meet and expedient for us. So then, he must govern us according too his own william. But (as I said) if we pray too him after his fashion and after his manner: he protesteth that we shall obtain all our requests at his hand, even before we have uttered them with our mouth. Yet notwithstanding he will sometimes hold us as it were at the staves end, in so much as it shall seem that he is asleep when we call upon him, and that he hath turned his back upon us. For this cause is perseverance requisite, so that if we be pinched with any distress, and would fain seek ease of it at God's hand: we must not do it once and away, but we must return too it (oftentimes,) and be (as ye would say) importunate, 
Luke. 18. a. 1.  according too the similitude which our Lord jesus telleth us of the widow, which had too do with a judge that was without any fear of God, or shame of the world, and yet nevertheless she obtained her suit even by importunateness. So must we do: that is too say, we must be importunate upon our God: not that he is slow in succouring us (as I said afore:) but because he will try the constancy of our faith. For they that pray unto God and fall to stomacking, chafing, and impatiency, if he relieve them not out of hand: do not pray unto him, but (as ye would say) summon him too be at commandment of their lusts. But it behoveth us too restrain all our passions and desires too God's good will, so as when we pray him too make speed, we may nevertheless be patient, and be contented too tarry his leazure, in delaying too day or too morrow, or as long as it pleaseth him. Ye see then that we must continued in prayer and supplication, so as we must pray presently for the necessities that pinch us too day, and likewise too morrow, for those that may come then: and so we must pray ordinarily every day. And besides this, if God list not too deliver us so soon as we fain would: let us not cease to renew our petitions still, even until we perceive that we have profited by our praying, and that he have showed us the effect of his promise.  
Now forasmuch as it is hard for us too be brought too pray well unto God: Saint Paul here setteth us forth the thing out of our own persons, which aught too persuade us: that is too say, that we be bound too pray unto God, not only for ourselves, that is too say, every man for himself: but also too have a care of our neighbours, and to respect them also. It is true that if we considered our own miseries well, and the great number of sins that are in us, and the great need which we have to be succoured at God's hand: we should have cause enough without going out of ourselves, too employ ourselves in prayer and supplication, yea though we did nothing else all our life long but sigh and lament before God for our offences, and pray him to reach us his hand, too the end that Satan might not overcome us. As I said, we should have matter enough in ourselves. But now that we must extend our prayers further, that is too wit, too the whole Church of God, and understand that he will not have me too think alonely upon myself, but also too be mindful of all his chosen, inasmuch as he hath knit me too them, so as I must endeavour too comprehend them in my prayers as much as is possible for me: seeing (say I) that we be resolved hereof: it must needs be that we be too blockish, if we be not touched yet more to the quick, and set on fire with this carefulness that is spoken of here, and therewithal continued in the same.  
Howbeit Saint Paul speaketh here expressly of the Saints or faithful, but yet is that no impediment that we should not pray generally for all men. For the wretched unbelievers and the ignorant sort have great need too be sewed for unto God: for behold, they be in the high way too destruction. If we saw a beast at the point to perish, we would have pity of it: and what shall we do when we see a soul in peril, which is so precious before God as he hath showed, in that he hath ransomed them with the blood of his own son? Then if we see a poor soul go so too destruction, aught we not too be moved with compassion and kindness, too desire God too remedy it? So then Saint Paul's meaning in this text, is not that we should let the wretched unbelievers alone without care of them: but that we should pray generally for all men: howbeit he showeth us therewithal, that we must have a special care of those whom God hath knit unto us by a straighter bond. Likewise when he speaketh of Almesedeedes, 
Gal●. ●. c. 1●.  his intent is that they should be done too all men without exception which have need: but yet he addeth, that we must specially secure them that are of the household of faith. Even so is it with our prayers and supplications. For the spiritual brotherhood which God hath set among us, aught too touch us the more, and too make the Church of God too come before our eyes, and into our remembrance as often as we pray. And these words, Our Father, aught too teach us too make our prayers common. For none of us can say My father, alone of himself, but we call him Ours, too show that we aught not to have such care of ourselves, as to forget them that belong unto us, and are linked to us with so near a knot, as I have declared already. That then is the cause why S. Paul sayeth expressly, that we must pray for the Saints.  
Now were this well printed in our hearts (as I said afore) we should be well waked too pray too our God without end or ceasing. For let us consider the state and plight of the Church in these days. Although our Lord give us some rest: yet are our poor brethren tormented by tyrants, and by the enemies of the faith. Some are fain too flee, some have their goods taken from them, many be thrust into prison, and other some are burnt at the stake. All these poor souls are in unquietness, and put too some new terror every minute of an hour. We see that there is as tirrible menacing and threatening as may be. We see how the devil driveth all those forward with outrageous fury, which would abolish the doctrine of the Gospel. We see what scatterings are made by the stumbling blocks that Satan thrusteth in by his champions. We see how a great sort seek nothing else but too put the Gospel too all shame. And in the mean while, the poor servants of God which employ themselves in his service, are troubled and vexed by all means. Then if we gather together all the miseries and adversities whereto the Church is subject, and consider well the distress of every of our brethren: must it not needs be that we are duller than brut beasts, if we be not moved too pray unto God, yea even with a right perseverance in the same? For though I be at mine ease too day, there are many thousands in great perplexity: and I show well that I cut of myself (as much as I can) from the body of our Lord jesus Christ, if I pity not the members too whom I am linked. Not without cause therefore doth Saint Paul set all the Saints here afore us, when be intendeth too inflame us the better too a right dispozed mind in praying, and too continue throughout in the same.  
And thereupon he requireth also that men should pray for him. Ye shall pray for me also, (sayeth he) that God give me boldness in opening my mouth, so as I may utter the secret of the Gospel accordingly. When Saint Paul commendeth himself too the prayers of his neighbours, thereby he showeth well in what humility we aught too walk. For he did not counterfeit in exhorting the Ephesians too such praying. He protesteth before God and his Angels, that he had need of it. But now let us compare ourselves with Saint Paul. What man is of such abilttie, that he can forbear too be succoured by the prayers of his neighbours, when Saint Paul exempteth not himself from it? Now then, let every man in his praying unto God, desire too be made partaker of all the prayers that are made throughout the Church, 
Psal. 145. d. 18.  both generally and particularly. In deed this promise shall always stand true, that God will be near at hand too all such as call upon him. And jonas failed not too be succoured of God, 
jonas. 2. a. 2.  though he were in the whales belly. Now therefore, when we be forsaken of men, when we be as good as dead, and the remembrance of us is as good as buried: yet will not God cease to regard us, and too cast his eye upon us too secure us, according too this saying, that the eyes of God are always upon them that fear him, 
Psal. 33. d. 18.  and his ears open too such as repair unto him. Notwithstanding, too the intent too humble us the better, 
Psal. 34. c. 16.  our Lord telleth us, that we have need one of another's help, and that there should be an intercommoning among us. And besides this, there is also another reason, which is, that he will keep our charity occupied. Wherefore, let us learn too show both by our almesdeeds, and by our counsel, and by all other helps, that none of us is given too himself, nor too his, too own private profit: but that after as God hath linked us together, every of us coveteth too secure our members, and too communicate together in our prayers & supplications. For our commending one of us of another after that manner unto God, is the chief duty of charity: And therefore it caused Saint Paul too desire the Ephesians expressly too pray for him.  
Now if any man allege that that was a sign of unbelief, for if this promise suffyze us not, that every man shall obtain his own requests, is it not a point of distrust? the answer thereto is easy. For whereas God sayeth, that he will have pity upon all such as seek it at his hand: he meaneth not too disannul the thing that he commandeth us in so many other texts: which is, that we should be mindful one of another. Furthermore let us mark, that in following God's word we can never be blamed of misbeleef. For how comes it too pass that men fall to misbelief, but by passing their bounds, that they will needs add too that which God hath uttered? As for example: We see that in the popedom men have forged so many patrons and advocates, as they wot not which too betake themselves unto. And whence proceedeth that? Even of that their heads be ticklish: and again, that they disinherited the things that are contained in God's word. We have this general lesson, 
Psal. 50. c. 15.  Call upon me in the day of thy need, and I will hear thee. God then will have us too resort unto him, and too look only at him, assuring ourselves that he will never refuse us, when we pray unto him in his sons name. And our Lord jesus Christ cometh afore us, and offereth himself too us, saying, that he will bear word too and fro for us, and that as long as we hold us in that path, we need not fear that we shall not find access unto his father, or that he will not receive us familiarly. So doth the holy scripture report. But what have the papists done? O, (say they) we have need of advocates too make intercession for us. It is true: but our Lord jesus Christ whom God his father hath assigned unto us, aught to suffice us, forasmuch as he only is appointed to that office. contrariwise the papists make Advocates in paradise at their own pleasure, 
Psal. 110. ●. ●.  and in the mean while spoil Iesu● Christ of the priestly dignity which is given him of God his father, yea even with a solemn oath. The papists are not contented with that, but have made such a patching to it, that their case is become a horrible confusion. As for us, if we follow that which is taught us by God's word, then shall we walk in faith, and we need not fear any straying, or that we shall be blamed of unbelief: for God will always guide us aright. That then is the answer to this question and doubt which might be cast, whether it be not a point of distrust too desire other men too pray for us, seeing that every man may be heard himself, because that what things God hath joined together, men must not presume too put them asunder. For we must always bear in mind how it is said, that every man must occupy himself in praying, and moreover draw his neighbours too be matched with him: and so shall we never be turned from the faith.  
Now if any man object further, that our Lord jesus Christ cannot be the only advocate and patron, if we make supplication one for another: the answer thereunto is easy. For it is said, that jesus Christ is the only mediator, and that all men both great and small must resort too him too obtain our suits. 
1. john. 2. a. 1.  For unless our prayers be dedicated by his holiness, surely they shall ever be foul and infected. When Esay was commanded too bear the message that God had appointed, 
Esay. 6. b. 5.  he said, Alas my God, I am a man of unclean lips, and devil among a people that is unclean also. How shall I do then when I must call upon my God, and speak familiarly to him as it were mouth too mouth, seeing we be full of uncleanness and infection? Now then, all our prayers must be sanctified by our Lord jesus Christ, or else we shall never find favour at God's hand. Also it is most certain that Christ is the only advocate and Intercessor, and that all the ancient patriarchs were fain too hold that rule, and likewise the Prophets and Apostles in their times, and so must we also continue in the same. And yet for all that, we be not letted thereby too pray one for another, inasmuch as we have albut one common head, which is our Lord jesus Christ, in whom all our prayers must be joined together, too the intent we may all with one accord, and with one well tuned melody protest, that we have none other welfare, than that it pleaseth God too have care of us, insomuch that that is our full felicity, and upon that trust we come right forth unto him. The mean then for us too continue evermore in the right way, and too see that our Lord jesus Christ be not defaced, is too take him for our only advocate, and not too turn aside one way nor other after our own fond fancies, as is come to pass in the popedom. And we see that the papists have not been ashamed too allege this text, too persuade us too pray too Saint Peter and Saint Paul, yea too Saints of the Popes own forging, or rather to the Idols whom the devil hath blown into his ear. But here we have too consider that we be commanded too pray mutually one for another, because God hath also commanded us too seek help and comfort at our neighbours hands. And our Lord willeth it so, and promiseth that we shall find it. After the same manner also doth Saint james speak of it. 
james. 5. d. 16.  Acknowledge your sins (sayeth he) one to another, and pray one for another: that is too say, when ye be pressed with any temptation, and ye feel many infirmities and vices in you: let every man unburden himself towards his neighbours, and say, Alas, I have such a thing that grieveth me, I have offended my God after such manner and such. And if ye do so bewray the infirmities that are in ye: it well stiree ye up to pray one for another. But now is there any like thing between the saints deceased and us? Will Saint Peter and Saint Paul come tell us their suns, too the end we might pray for them? Or have they ears long enough too here our prayers? (Not:) we see then that God intended too restrain men's mutual praying one of another, to such as are conversant in this world, and are yet in the battle. They therefore that have need of our prayers, shall also pray on their side for us, and we must do the like for them on our side. But as for them that are departed out of the world, it is not in us too make them our advocates before God. For if we cannot make an Advocate in a matter of law, that shall not be past five shillings, but it is in the judges power too appoint such one for advocate as he listeth, and too put him in that office: what a presumptuousenesse is it, if we will take upon us too make advocates in heaven? What a pride and presumptuousness is it? Is it not a plucking of God's majesty and authority from him? Now then, let us learn too pray so one for another, as we pass not our bounds, nor wander out one way nor other every man after his own conceit, but be contented too have a care of all the members of the Church, as we be bound too do, and too take comfort and joy ourselves, in that God hath vouchsafed too bind all his Church unto us, and that by the same mutual communicating, we (show ourselves too) be members of the body of our Lord jesus Christ. And therewithal let us all tend too our head, knowing that our prayers should not be worthy too be received, but rather be foul, filthy, and stinking, if our Lord jesus Christ hallowed them not by his holiness and perfection. Knowing this, let us never presume too open our mouth too call upon our God, but in the name of our mediator, assuring ourselves that it is his office too bearewoord for us, and too make us to be heard, so as we may find God favourable and forward too help us. That then is the mean for us too pray unto God boldly and with open mouth, as is said in the texts which I alleged even now both out of eight to the Ramans, and out of Saint james, and also as we have seen in the third chapter of this Epistle. We must call upon God through the belief which we have in jesus Christ, assuring ourselves that he not only came down into the world too shed his blood once for the remission of our sins: but also is incessantly before God too pray for us, so as we be fully resolved, that although we be but wretched earthwoormes, yet God accepteth us, and avoweth us for his children by his means, & will always be merciful in receiving our prayers and supplications, because we offer them not too him in our own name, nor by ourselves, (for in good sooth that were a foolish presumption of our own imagination) but because he hath commanded it, and showed us the way which we should hold us too.  
Now let us fall down before the Majesty of our good God, with acknowledgement of our faults, praying him too pardon them, notwithstanding that we deserve too be quite cut of from the hope of salvation. And forasmuch as it hath pleased him too call us too him, and too promise us that we shallbe received too mercy, if we come too him with faith and humility: let us pray him too prepare our hearts in such wise, as we may make such requests to him, as he alloweth: and that therewithal he so bear with our infirmities, as we may not fail to obtain favour, though there be many imperfections in our prayers. And so let us all say, almighty God heavenly father. etc.   

The xlviii Sermon, which is the sixth and last upon the sixth Chapter.  
19 Praying also for me, that in opening my mouth, utterance may be given me, with boldness too utter the secret of the Gospel.  
20 For the which I am an Ambassador in chains, too the end (I say) that I may speak freely as it becometh me too speak.  
21 But that ye may also know of my state and what I do: Tychicus our dear brother and faithful minister in the Lord, shall show you all things:  
22 Whom I have sent unto you for the same purpose, that you might know my state, and he comfort your hearts.  
23 Peace be to the brethren, and charity, with faith from God, and from our Lord jesus Christ.  
24 Grace be with all them which love our Lord jesus Christ in pureness. Amen.  
We saw this morning how we aught too be careful in praying one for another, and the fruit that cometh thereof: namely that every man which is a member of the Son of God, must assure himself, that the whole Church laboureth for him, and that generally both jesus Christ and all his must be refused, if God pity us not. But herewithal we have to mark also, that Saint Paul in commending himself too the prayers of the Church, is not so mindful of his body, as of the thing that is much excellenter, that is too wit, of the due executing of the charge and office committed unto him. If a man be sick, or in necessity in this world, or troubled by his enemies, we be wont too cry out for help and succour, and we would have every man too occupy himself for us. And why? For inasmuch as we be fleshly: as soon as we feel any disease in our body, we be sorry at the heart: but in the mean while we forget the chief point: that is too wit, the things that concern the everlasting salvation of our souls. Again, when it comes too the serving of God, every man thinks he is sufficient enough of himself too do it, without help of his neighbours. But Saint Paul showeth here, that he thinks not himself sufficient too execute the charge that is committed to him of preaching the Gospel, without help from above: and therefore he requireth the prayers of the Church. And afterward he showeth therewithal, that he maketh more account thereof, than of his life, notwithstanding that he were held as then in prison, yea and even chained. You see here that Saint Paul is held in strait ward, as a sorry offender, and looketh daily for nothing but death: and yet for all that, he careth not so much for his life, as for the advancement and preferment of God's word: insomuch that he had liefer die, than too be slothful in doing the thing that was enjoined him. That is the effect of the thing which we have too remember upon this text.  
True it is that in the Epistle too the Thessalonians, 
2. Thess. 3. a. 2.  he noteth also the reason why he desired too be delivered from the wicked and faithless, which ceased not too lay snares for him. And why? It was lawful for him too set store by his life: but yet for all that, he did not set the Cart before the horse (as they say:) for we see by this text, 
Coloss. 4. a. 3. 4.  and also by that which is written too the Colossians, that he had always more regard too discharge his duty towards God, specially in respect of the Church, by preaching the Gospel faithfully: than too ease himself, or too eschew the danger wherein he saw he was. Then first of all if our Lord call us too any charge whatsoever it be, let us learn too understand our own infirmity, that we may be succoured of him as we need, and not presume any whit upon our own strength or cunning, but consider that God must be fain too hold us up by strong hand, and that we have need too resort unto him, yea and too desire (after the example of Saint Paul) to be commended to the prayers of all the members of our Lord jesus Christ, as in deed it is good reason that we should pray mutually also for them. That is for the first point.  
Secondly, although it be lawful for us to desire men to pray for us when we be sick, or when we be pinched with any other affliction: yet notwithstanding, like as we must afore all things pray for the coming of God's kingdom, and seek the advancing of his glory, 
Math. 6. d. 33.  and make but an income of all other things else: So in this case, we must learn not too be so wedded too the world and too this transitory life, as too cry out for help when we be pinched with any adversity or need, and in the mean while forget the thing that aught too be preferred before them. Wherefore let us learn too be char in such wise of our life, as we may covet above all things that God should be glorified in our persons, whether it be by life or by death, as S. Paul showeth us by his own example in the Epistle to the Phillippians. 
Phil. 1. c. 20.  And so ye see what we have to remember in the first place.  
And he sayeth expressly, that Utterance might be given him in opening of his mouth. As if he should say, that God might give him such courage and constancy, as he might not speak faintly, but freely preach the Gospel, and not conceal any thing that might serve too let forth the grace of our jord jesus Christ, and the infinite benefits that he hath brought us. That is the thing which Saint Paul meant by the opening of his mouth. Now experience showeth, that he did not without cause desire of God that his mouth might be opened as a gate or door: for he useth the same term in the fore-alleged place of the fourth too the Colossians. For such as shun death, (that is too wit, the most part of them that profess the preaching of the Gospel,) will not stick too say somewhat too the matter: but yet they do oftentimes so disgyze the right, or else speak it so fearfully: as the hearers wots not what they mean by it, their words shallbe so entangled. Too be short, whereas they should show with loud and shirle voice, what our Lord jesus Christ is, what Gods service is, what the true religion is, what faith and repentance is: they touch them as it were at glance: but as for too rip up matters, and too search them too the bottom, they cannot away with that. And why? For they see peril hanging over their heads, if they should use such freeness. Howbeit, God's true servants must practise that which Saint Paul sayeth too Timothy: 
2. Tim. 1. b. 7.  namely that they have not a slavish and cowardly heart, but march forth freely in their vocation, too overpass all the furiousness of the world, and to have a brazen forehead, 
●erem. 1. d. 18.  as it is said in jeremy. And although they see many hard battles, and that they cannot please the world in doing their duty, but that they shall have the enmity of many men for exalting the grace of our Lord jesus Christ as they aught too do: yet let them not cease too go forward, and too overcome all lets. Howbeit forasmuch as we be fearful and feeble, God must be fain too work in us, and too give us boldness too speak as we aught too do.  
Then is it not enough for us too be warned of our duty, but we must also add this point of resorting unto God with acknowledgement of our wants and defaults. And furthermore let us all take notice in general, that the preaching of the Gospel is too high and weighty a charge, unless we be governed by God's spirit: according also as Saint Paul crieth out in the second too the Corinthians: Who is sufficient for it? 
●. Co●. 3. b. 5.  When he speaketh of the preaching whereby men should be reconciled unto God, and certified of their salvation, whereby the kingdom of heaven is opened, whereby we have witness of the forgiveness of our sins, and whereby the blood of our Lord jesus Christ is given forth too wash us from all our stains: who is of ability meet for it (sayeth Saint Paul) except God make us able by working in us? For we cannot so much as think too do good. Yea we be so far of from having power too do any thing in deed, that we cannot so much as think one good thought, unless God give us it. Now then, let such as are called too the office of teaching God's Church, understand their own weakness, and put themselves wholly into God's hand, too be made able too discharge themselves, knowing that they shall never bring it too pass, not nor the hundredth part of it, unless it be given them from above. And therefore let all men pray for those that are so ordained too be teachers and ministers of the word: for it is a singular gift of God, when we have such shepherds of our souls, as are able too guide us well. Wherefore be it known both too great and small, that too maintain the Church in her perfect state and soundness, God must be fain too give power and strength too such as should teach, and men must pray for them: for in so doing, every man procureth his own welfare and salvation. And if we be negligent therein, it is a token that we make no reckoning, nother of our spiritual life, nor of the common welfare of the Church.  
And herein we see what we aught too deem of such as pretend too preach God's word in these days, and in the mean while are so fearful, that they dare not open their mouth, until they have well bethought them, whether the things that they intent too speak, may offend or delight the ears of him and of her. What a sort see we in the Popedom which row between two streams, and would fain have it known, that they be such as would fain have leave too preach purely? But yet for all that, they do so beepeynt the doctrine which they utter: as they play the crafty merchants, and there is nothing but falsehood in them, according also as Saint Paul useth the same similitude, 
2. Cor. ●. d. 17. & 4. a. 2.  in speaking of such as abused God's word too purchase the favour of the world, and too maintain it. Now the saying of such men is, that they must strike sail, hold with the hare, and hunt with the hound, eschew occasion of stumbling blocks, and that it is not for a man too strive against the stream. As who should say, they be much wyzer than God, ●ho speaking by Saint Paul, telleth us, that jesus Cerist must be preached thoroughly, and men must not go about too bury him any more: for seeing he is risen unto glory, he will have the voice of his gospel ring loud and shirle, without any dissimulation, as I said afore. Moreover, even where there is no persecution of sword nor fire, the world sees that they which name themselves ministers of the Gospel, would fain curry favel in such wise, as there should be no shift but our Lord jesus Christ must stoop, and writhe his truth too and fro at men's pleasures. Now adays when the preachers perceive, that it is no pleasant thing for them too put men under the yoke of our Lord jesus Christ: what, say they? Shall we offend great men, and such as are in authority over us? Should we not rather win them by gentleness? Yis, but they be wild beasts dossing with their horns against our Lord jesus Christ, and cannot abide that there should be any discipline in the Church: and yet for all that, men must preach still too their liking. What a traitorous and villainy were that? Yet notwithstanding, a man need not go far too find such preachers of the Gospel, that is too say, of lewd choppers and changers, which turn all topsy-turvy, knowing not what their duty is. The world sees such examples too manifestly before their eyes. Therefore it standeth us so much the more on hand to mark well this text, where Saint Paul showeth that the Gospel is not preached as God hath commanded it, except men go too it fully and openly, and with full mouth (as they say.)  
Now he speaketh of the secret of the Gospel, too magnify this doctrine, which else should be despised of many that will needs play the subtle & sharp witted fellows, according as ye shall see a sort of presumptuous fellows which think themselves so wise, that the Gospel is not for them: for there is such a simplicity in it, as they cannot brucke. They would sty up and sore above the clouds, & have such speculations as might amaze them, and (nother they themselves) nor any man else understand them. It is very true that at the first sight, when men read the Gospel, they shall see that God doth after a sort play the nurse there (as he himself sayeth) and that because he knoweth our rudeness, how we be as little children: he lispeth with us. But yet for all that, the doctrine thereof passeth all the wit of man. For the very Angels do wonder at it, 
Ephe. 3. b. 10.  and are enforced too honour it, as it is said in another place. 
●. Pet. 1. ●. 12.  Then let us understand, that in the simplicity which is seen in the Gospel, there is such wisdom of God as is incomprehensible, unless it please him too reveal it too us by his holy spirit. For were we the best learned doctors in the world, yet should we fasten upon nothing (there) unless God inlyghtned our understanding, as is said of it in the two first chapters of the first Epistle to the Corinthians. That therefore is the cause why S. Paul telleth us, that there are great secrets in the Gospel which we understand not, further forth than God worketh in us: and that no tongue of man is able to utter them, except God guide both them that hear them, and are too be taught them, and also those that speak them, so as all be governed, by his holy spirit.  
And he addeth, as it becometh me too speak. Wherein he showeth yet again, that it is not enough too preach by rote whatsoever comes at the tongues end: but all must be ruled by God's word, so as it may pierce men's hearts, and win them too his obenience: and that (as is said in another place) there be not only language or speech: 
1. Cor. ●. d. 20.  for the kingdom of heaven consisteth not in gay Rhetorik, but in the power of God. Too the end than that there may be such a liveliness, as men may know that such as teach us, are stirred up of God, to be as his instruments, and too do him servis: Saint Paul desireth men too pay for him. Wherefore let us learn, that too step up into the pulpit, and too expound some text of scripture, is not all that is too be done, but there must be a special handsomeness, which groweth not in the gardens of men, but proceedeth of the extraordinary goodness of God. 
Rom. 10. c. 15.  And herein he showeth that which he speaketh in another place, namely that noman can perform the duty of a good and faithful teacher, unless he be sent. Now this sending importeth, that God giveth men that which is requisite for the executing of their charge, because they want it of themselves.  
There is yet further, that Saint Paul glorieth of his bearing of the embassage of the Gospel, notwithstanding that he be a poor prisoner, yea and in chains, as if a man should now set a man in the stocks, or ●etter him. Therefore he useth the word Ambashadour, too the intent that his imprizoning should not prejudice the doctrine of God. Not, not (sayeth he) God avoweth me for his Ambassador. Albeit that men hold scorn of me, though I be thus afflicted, and although men might loath me too look upon me: yet is all this no derogation too the office wherein God hath put me, that is too say, too my Ambassadourship of preaching the Gospel in his name. And it is not only in this text that Saint Paul doth so magn●fye the honourable dignity that was given unto him, in declaring that men cannot any what diminish it: but (which more is) he glorieth greatly in that he was held so in iron chains and strait prison. For surely it served for a good record that he had preached earnestly, and that men aught to receive his doctrine quietly & without gey●saying. True it is, that if we go through with our charge, & follow Gods calling with a free heart, we shallbe his servants. But yet for all that, there is not so good proof of us as when God sendeth some trial, so as we be one while in prison, another while driven from place too place, and troubled and vexed divers ways. If we see that, and again, that we be wrongfully blamed, and torn in pieces, and yet nevertheless do hold out still, without swerving one way or other for any thing that may befall: then doth God ratify and authentikly seal our Calling, and show that he hath made us his servants. Now then seeing that Saint Paul was in prison, and moved too deny himself, and could have gone out if he had would, by forsaking the truth of the Gospel, and yet held out steadfastly, so as his life was nothing to him, but his continual seeking was too magnify the name of our Lord jesus Christ: when such Constancy was seen in Saint Paul, it might well be concluded, that there had been no counterfeiting in him before. For when a man shall but only preach, and afterward when he cometh but to the aching of the tip of his finger, he starteth back, and would pluck his penny from the stake (as they say:) doth not the world see that he was but a niggler, and a player of interludes before? If a man be a great writer, and as excellent a teacher as can be devised, and yet notwithstanding will not shed one drop of blood when God calleth him too it? too show that the doctrine which he carried abroad was not his own: it appeareth that he was but a mocker, and that he is worthy too have men spit in his face, and too have more shame and reproach, than if he had been an ignorant beast. So then, Saint Paul glorieth of his bands, saying, that although the world made no reckoning of him, but disdained him, yet nevertheless God avoweth him for his Ambassador.  
And hereupon let us learn not to be so scornful as to despise God's servants, when we see them held in prison, but let us understand, that God doth then exalt them too much greater dignity and honour, than those that are mounted aloft into pulpits. He than that is in prison, and persinsteth in the pure confession of the Gospel, is in much more honourable degree, than all they that preach at free liberty. Mark that for one point.  
And again, in the time that God spareth us and giveth us leisure, let us learn too fence ourselves so afore hand with courage and constancy, as we may be his Ambassadors whensoever it shall please him, both in prison, and in the mids of the threatenings of enemies, and in all the rages of death that can be put against us. That is the thing which we have too mark upon this strain. And so let us not be dismayed as a number of unconstant persons are, who when they hear that a great sort are imprizoned in such a place, and such a one was burnt in another place, are by and by out of heart, and the Gospel is no more accounted with them. They that forge too themselves such stumbling blocks, show well that they never had any lively root in faith. But contrariwise, when we see that our Lord jesus Christ doth so serve himself by those whom he calleth too trial, by putting them into the hands of Tyrants, and of the enemies of his truth, and yet giveth them invincible constancy: it is a goodly strengthening of our faith, and we have cause too be the more inflamed. For unless God wrought in them, it is certain that there should no such strength be seen in any man living. Therefore we must pray God too arm us at our need, and therewithal to show us that the doctrine of his Gospel which is of sufficient authority of itself, must be further authorised by a manner of provision. But yet must the blood of the Martyrs, and of such as God hath sanctified to his glory, serve too that purpose, because they be as it were his Proctors before men.  
Now hereupon Paul addeth, that he hath sent Tychicus too Ephesus, too the intent that the Ephesians might know in what state he was. This also is said too the common edifying of the Church. For whereas Saint Paul speaketh of his state and doings, he meaneth not the things that concern his body or his health, nor any thing else that belongeth too this present life: but he referreth it specially too the confession of the faith, and his free maintaining of the Gospel. We know that if a man be in prison, specially a man of renown: folk will be in some care of him, (saying) Alas, will God give him constancy? And again▪ the devil sleepeth not at that time. There shall never any man of credit which hath edified God's Church, be cast in prison, or impeached: but there shall some thing or other be sowed abroad, too disgrace him, and too bring him as it were into a slander, and all is too deface the things that God hath done by his mean, and too overthrow that which he hath builded. That is one of Satan's policies. And therefore Saint Paul knowing that men might sow abroad many lies, and say, ho, see ye, I warrant ye he should not be so long borne with at Rome, specially having the Emperor and all the Court against him: except he did yield: it may well be said, that his case is not clear. And others, Tush, men make no account of him, they see he is but a doting fool. And others: some one thing, and some another, every man after his own fancy: Saint Paul (I say) perceiving that many poor we akelings might be hindered by him, and cast into perplexity, and that othersome might be kept back from coming too the Gospel: will have his state known, and the devil with all his slanders put too the foil, and the mouths of all backbiters stopped, and likewise of all Colcaryers which seek nothing but too set trouble in the Church. Also for fear lest they that had begun too profit in the Gospel, might be hindered, and the same an occasion too shut the gate against such as were not yet come in: Saint Paul intending too prevent all those respects, sayeth, that he hath sent Tychicus.  
And we see yet better in this text, what care he had always too make the Churches continue in goodness. For he could have alleged that he was letted enough for himself, and that he was overmatched with enemies: & he could have made them believe, that he had had no leisure too think of other folks, and that for his own part, it was enough for him too do his duty at Rome, without sending here and there over the sea, too confirm the Churches: for there were a great sort of others besides him. Again, forasmuch as God had shut him up: it had been enough (as a man would have judged in common opinion) that he swerved not a side even too the death. But he contenteth not himself with his only being of a faithful witness and martyr of our Lord jesus Christ: but he thinketh therewithal, that it become him too prevent all stumbling blocks which the devil stirred up one way or other, too defame the Gospel withal, and he employeth himself thereto, as we see here by example. Now then let us learn to serve God in such wise, even too the last gasp of our life, as we may have a care of our neighbours also, and procure their welare as much as we can, accordingly as God hath bound us thereto.  
And to the intent that Tychicus should be received, he calleth him brother and faithful minister in Christ: and that is too give him credit, that men might receive his record. And in very deed, we must iudever too the uttermost of our power, that such as can serve the Church, may be advanced, and men know what they be, and that they may have as it were their mark, so as they may have authority as is requisite. That is the example which Saint Paul showeth us: For it was not for any vainglory or favour of men, that he commended Tychicus after that manner: but his desire was, that men should know Christ's faithful minister too their own benefit, so as he might have access to them, and not be rejected as one worth nothing, but that his word might be received as it deserved.  
thereupon, too end and knit up his Epistle withal, Saint Paul prayeth, that the brethren might have peace, love, and Faith from God, and from our Lord jesus Christ. Now this word Peace is commonly taken in Saint Paul, for all welfare and prosperity. In deed it signifieth properly concord: but the Apostles being accustomed too the Hebrew tongue, have used the word that importeth both. And when Saint Paul sayeth, Grace and peace be given unto you: by the first he wisheth God's favour and mercy, and by the other, that he should prospero us in all goodness and good things. Therefore in this text he showeth, that all the prosperity of the godly cometh of God's mere goodness, and not from elsewhere. Thereunto he addeth also, faith and charity. Wherein we see that God reserveth too himself the office, not only of sending us these outward goods which we want, but also and specially of giving us the spiritual gifts, whereof we be utterly void and destitute. Howbeit, it is hard too make men believe it, because they be always drunken with this pride, of imagining themselves too have some ability of mind too believe the Gospel, and too discern between good and evil, insomuch that too their seeming, it is a needless thing to pray God too enlighten them. But yet must we needs be punished for our overweening, if we think we have either faith or charity of ourselves. So then let us conclude, that both of them be the singular gifts of God, and let us confess, that both of them come of him, and that on the other side he must be fayme 〈…〉: for we be blind 〈…〉 we have the word preached too us, and as it were chawed to us, so as there remaineth no more for us too do, but too swallow it down. Yet shall we continue dull like blocks of timber, if God do not enlighten us by his holy spirit, and bow our hearts too his obedience. Then if God work not so, it is certain that when our ears shall have been beaten with good doctrine all the time of our life, it shallbe but lost labour. And it is not only in this text that it is said so: but a man shall scarcely find any leaf in the holy Scripture, wherein God reserveth not too himself the giving of faith. And in good faith we ourselves see well, that the holy scripture inlyghteneth us, and how utterly we be destitute of God's spirit. If we compare ourselves with faith, and with the things that it bringeth us: we shall well see that there is just cause why God should will us too do him homage for so great and so excellent a fift. 
Psal. 14. ●. 2.  For it is said, that God looked down upon men, and that he found them every eachone given over too all evil, and saped in their filthiness, so as there is not one that seeketh after goodness. Again, when there is any speaking of our reason and wisdom, 
1. Cor. 3. d. 16.  it is said to be stark ignorance, and that we be utterly brutish, and that we must become fools in ourselves, if we will profit in God's school. And 〈◊〉 for our hearts: what are they? They be full of naughtiness and stubbornness even from our childhood, as the holy scripture reporteth every where of them. Forasmuch then as we be blind in our understanding, and froward in will: let us come now and see what faith is. It is a comprehending of God's secrets, so as we know the fatherly love that he beareth us, & assure ourselves of it, & take hold of the heavenly life, which nevertheless is incomprehensible too man's understanding: & to be short, 
Ephe. 3. d. 13.  are acquainted with the grace of our Lord jesus Christ, which extendeth high & low, and deep and wide, as we have seen herteoofore. Now than if on the one side we consider what faith is, & on the other side enter into ourselves, and examine ourselves in such sort, as we find ourselves utterly destitute of all goodness: it is good reason we should confess, that until God give us faith, we have no faith at all. That is the thing which we have too mark upon this text.  
As much is too be said of charity. For is it not apparent that every man is wedded too the love of himself▪ and that 〈◊〉 affections ●arye us away, so as we seek 〈◊〉 own profit continually with the hindrance of other men? And yet this lust and 〈…〉 we cannot love our neighbours, but would rather oppress them. So then, we must needs have Charity from elsewhere, and God must break the cursed inclination that is in us, namely the over excessive loving of ourselves. And moreover when we have so renounced ourselves, we must understand that we be so indebted too our neighbours, as we must endeavour too do our duty towards them. And so ye see that faith and charity are justly called the special gift of God, and that Saint Paul doth justly in this text say: Charity and Faith be unto you frow God our father. It is certain that his wish was not made feignedly, but that in saying so, he doth us to understand that we must have it at God's hand. Wherefore let us lay down all foolish overweening, and let us understand that all the spiritual benefits which we have, are the free gifts of God, whereby he showeth and declareth his liberality effectually towards us. And it is certain that all the perfection of Christians consisteth in faith and charity. Wherefore let us conclude, that whatsoever belongeth to the salvation of our souls, or is worthy too be esteemed and commended, we have none of it of our own growing, but it cometh too us from above. 
Math. 16. c. 17.  Accordingly as it is said of the confessing of our faith, that nother flesh nor blood do show us that jesus Christ is the son of God, 
Math. 11. d. 25.  but the father revealeth it too us. And likewise also our Lord jesus Christ sayeth, 
Luke. 10. d. 21.  Father, I thank thee that thou haste hidden these things from the wise, and revealed them too the little ones. Therefore let us learn to be little ones, that we may be God's scholars, and too be fools in ourselves, that we may be filled with his wisdom, and yield him honour, according too the measure of the gifts which we shall have received of him, and not be so wicked as too challenge the praise unto us, which he doth justly and rightly reserve too himself.  
Howbeit, Saint Paul matcheth our Lord jesus Christ with God the father, too do us understand, that we can obtain nothing but by the means of him, which hath reconciled us unto God. For what is the cause that we be so corrupted in our nature, as we be void of all goodness, and full fraught with all vices, and too be short, that we be altogether abominable: but for that we be utterly estranged from our Lord jesus Christ, 
john. 1. b. 14. &. Coloss. 1. c. 19 &. 2. b. 9  who is the fountain of all goodness? And for the same cause was he endued with all fullness of grace, according as it is said, that the father hath not given him (the spirit in) some certain portion, 
〈…〉  but in such wise as all of us may so draw out of him, as we can not want any thing, for he is the fountain that can never be drawn dry. Then can we not have one drop of spiritual gifts, but by flowing down upon us through our Lord jesus Christ, who is the only cundi●pype of them. And our Lord jesus Christ not only hath the office of giving us at his own pleasure whatsoever i● requisite and necessary for our welfare, in respect that he is our mediator (as we have seen in the four Chapter:) but also Saint Paul yieldeth him here moreover, that he giveth us faith and charity by his own authority and power: for he setteth him in equal degree with his father. Now then let us understand, that our Lord jesus Christ's office of inlyghtening us by faith, and of reforming our hearts, not only belongeth too him as now in respect that he is our mediator & God's minister: but also that it is his own: for this manner of speech of S. Paul's would not otherwise agreed.  
But here by the way a man might ask a question. For Saint Paul prayeth not God too give faith too the faithless, and charity to them that are fleshly: but unto the brethren, that is too say, too the body of the Church. Now if they be of the Church, they be Gods children already, they be begotten again by the holy Ghost, and by that mean they have both faith and charity. But herein Saint Paul showeth us, that it is not enough for that God begin faith in us, unless he continue in it too the end: and that like as we call faith the gift of God, so must he also make it too grow and increase day by day. 
Phil. ●. d. 29.  And that is it which is meant by this saying, that it is given unto us not only too believe in jesus Christ, but also too suffer for him. Therefore Gods giving of faith unto us, is not in such wise, as that he doth but only prepare us, that we might believe the Gospel, if we listed, and that afterward we should bring a consent of our own, & go forward of ourselves by our own power: Not: but when God hath once disposed us too believe, he must also give us such an affection, as may touch us too the quick, and afterward drive us forward, and give us ability too persever, so as we may profit, & go forward, & be confirmed even to the end. That is the cause why S. Paul speaking here of the faithful which were brought already into the good way, and to whom the grace of God was manifested, sayeth nevertheless, that God must be fain too further them & give them the gift to hold out, even by growing more and more as well in faith as in love.  
And thereby we have warning to pray God to increase & strengthen our faith, and to inflame us with charity, and therewithal to make us know our imperfections, so as although we see a number that come not near us, yet we conceive not any pride too stand in our own conceits, as though we were come too faith already. Wherefore let us assure ourselves, that we be but in our way as long as we be in this world, and therefore let us enforce ourselves forward. For what perfection of faith so ever we can find among men: it is certain that God will find much amiss in it, and how far forward soever we be, and how well so ever we have profited in charity, a man shall come far short, of finding that any of us hath forgotten himself, and thrust covetousness and ambition under foot, with all other things that may 〈◊〉 us from seeking the benefit of our neighbour, and the employing of ourselves too do them servis. Sigh it is so, let us learn (as I said) too know our own imperfections in such wise, as we may mislike of ourselves for them, and be induced thereby too do better than we have done hitherto. And although men praise and commend us, yet let us learn too confess with all humbleness and meekness, that we be yet far short of attaining too our mark.  
Now hereupon Saint Paul addeth again, Grace be too all them that love our Lord jesus Christ uncorruptly. Wherein he showeth who be the brethren that ●e 〈◊〉 of even now. Not all they that profess themselves too live after the Gospel, but such as love our Lord jesus Christ, yea (saith he) with such soundness, as it be not an affection that corrupteth and banisheth away out of hand. And not without cause is this said. For we see how few there are which love jesus Christ rightly and sound. The multitude of them that pretend too holdwith the Godspell, is great enough: but what a number are there which renounce God in their works, when they have confessed him so in their words? Again, if a man examine them narrowly, which have yet some good tokens, and live orderly enough and without blame, so as it might be said, that there is no hypocrisy in them: he shall see them overshoot themselves in the turning of a hand. As for example, we see how the persecutions now adays discover such as have not a lively root, and so do temptations likewise, insomuch that they which have lived in good reputation, do afterward tur●e aside and go astray. And what is the cause thereof? Some new block that Satan casteth in their way, or some other stumbling stock too make them turn out of the good way. Therefore when all is thoroughly reckoned, a man shall find very few, that love jesus Christ uncorruptly, that is too say, which have at rew steadfastness or stoutness, so as if they be tempted either with fear of death, or with poverty, yet notwithstanding they a●ter not, but continue still in their calling, & show that the holy Ghost reigneth so in them, as he possesseth the bottoms of their hearts, even until they be quite rid of all the imperfections of their flesh. No doubt but the perfectest have store of them. And like as it may well be, that a tree shall seem utterly withered, as far as can be discerned outwardly by his branches, & yet if the root continued still in his force, the tree shall be safe: so that although some superfluous boughs be cut of, yet will he spring again: and it will appear plainly, that it was still alive within: even so we from day to day cut of the corrputions of our flesh, which are yet in us, until we be come too the fullness of the incomprehensible perfection, wheruntooo we labour as now too attain.  
Now let us fall down before the majesty of our good God, with acknowledgement of our faults, praying him too vouchsafe too open our eyes more and more, that we may consider the infirmities and vices that are in us, yea and those also unto which we should be given, if God had not delivered us from them, and should not draw us away from them day by day. And thereupon let us mourn before him, acknowledging ourselves too be wretched offenders, that are well worthy too be condemned, if he pitied us not: And let us so profit in his word, as it may be too the amendment of the things that are yet amiss in us: and for the bringing thereof too pass, let us call upon the grace of his holy spirit, because we know how needful it is for us, in respect of the recklessness, yea or rather rebelliousness that is in us. And yet for all that let us not cease too go on still too the heavenly perfection whereunto he calleth us. That it may please him to graun● this grace not only to us, but also too all people and nations of the earth. etc.  
FINIS.  
All glory, honour, and praise, be alonely unto God, and too our Lord jesus Christ. Amen.