Sermon 1: Upon Ephesians Chapter 1

Paul, an Apostle of Jesus Christ by the will of God, to all you holy and faithful ones in Jesus Christ which are at Ephesus. Grace be to you and peace from God our Father, and from the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ, which has blessed us with all spiritual blessings, in heavenly things in Christ.

When we read the Epistles which Saint 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 forever, and 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 heard in the things that are spoken there, even to the [illegible] world's end: and also that he has had such a care of us, that he has [illegible] overslipped or forgotten anything, that might further our welfare and salvation. The [illegible] of this Epistle which I have now taken in [illegible] and to expound, is that Saint Paul confirms such as had been trained [illegible] the Gospel before, to the end they might know that that is the [illegible] thing upon which they must rest, as upon the true lawful and perfect wisdom, and that it is not [illegible] to add anything to it. And he tells us that the benefits which are brought us by [illegible] Lord [illegible] Christ, and of which we are [illegible], are so excellent, that we must needs be too ungrateful, if we [illegible] to and fro as people that are never at rest nor contented. And thereupon he shows us also what we have in Christ, to the end we should so stick to him, as not to presume to seek help anywhere else, but assure ourselves that he has bought us all. Again on the other side he shows us, that Christ has so well provided for his church, that if we have the wit to use the gifts of grace which he offers us, we shall have full and perfect happiness. Therewith he warns such as have been instructed in the truth of the Gospel, to lead a holy life, and to show that they have profited as they ought to do in God's school. Now, these things serve not only for the city of Ephesus, nor for any one country, nor for any one age or time: but we had need to be furthered more and more, seeing that the devil practices without end or ceasing, to thrust us out of the way. And when he cannot lead us quite away from the doctrine of Jesus Christ, he labors to bring it out of taste with us by some way or other, and to entangle us in new curiosities, only to bring to pass that we may not be constant in the faith that we have received, but stand always in a wavering. Now, whenever our fancies are so fickle, it is certain that there is a gap opened to wipe out the remembrance of all that we had learned before, and to take in many follies, yes and erroneous doctrines, which serve to 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 to us at this day, and that God has by his wonderful providence so disposed things beforehand, that we not only have had the foundations of the Gospel upon which to ground ourselves, but also whereby our faith may from day to day grow and increase, and we go still forward, till we come to perfection. And first and foremost Saint Paul claims the authority to him which had been given him of God, to 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 whose hand we must learn: for it is witnessed of him from heaven, that it is only he and none other whom we must give ear to. And it has always been God's will to have the guiding of his own Church himself, and that his word should be received without gainsaying, and he has not given that privilege to any creature. And whereas Jesus Christ is ordained in the place of God his father: it is because he is God manifested in the flesh, and the infallible truth itself, and his [illegible] wisdom which was before all time. Furthermore when men speak, [illegible] must not do it in their own name, nor allege anything of their [illegible] own fancy and brain: but they must faithfully set forth the thing [illegible] that God has enjoined them and given them in charge. Thus you see why Saint Paul does as it were everywhere use this preface, that he is [illegible] Apostle of our Lord Jesus Christ. And so he holds it for a sure and absolute ground, that if any man thrusts himself forward to speak in his own name, there is nothing but rashness in him. Why so? For he takes that thing upon him, which belongs only to God. Again, inasmuch as our Lord Jesus Christ was purposely sent, to be our last teacher, that we might have such wisdom as were perfect and utterly without fault: therefore Saint Paul calls himself an Apostle sent of him. This presupposes two things: the one is, that Saint Paul had that charge committed to him: and the other is, that he acquitted himself duly of it, by employing himself faithfully in the office that he was called to. For were a man the best able and most excellent in the world: yet if he thrusts himself forward of his own accord, he troubles all common order. And we know that God will have order, and not disorder among us, as Saint Paul says in the fourteenth chapter of the first Epistle to the Corinthians. He then that speaks (at least to teach) must have calling: that is to say, he must be admitted, and have his charge given him, so as every man may not put himself forward of an unadvised zeal, as I said before. Now to speak any further of Saint Paul's calling, it is not needful at this present. For we know how God gave record that he avowed him for his Apostle. And indeed he disputes not much of it here, because it was known well enough in the Church of Ephesus. But inasmuch as the Galatians had been troubled by deceivers, in so much that Saint Paul's authority, yes and the name of God himself had been disgraced there: we saw how he maintained his own position, telling them that the reverence due to an Apostle of Jesus Christ could not be taken from him, without overthrowing the order of God. And therefore it is enough for him here to have said in one word, that he is an Apostle of Jesus Christ. Let us come to the second point which I touched, namely that it is not enough for a man to be called, except he discharge his duty with a pure conscience and upright dealing in his office — which thing Saint Paul took upon him as a thing out of all [reconstructed: question] and he had given sufficient proof of it. The deceivers may well boast themselves with full mouth that they are called, as we see they do. For all they that fight against God and his word, and sow trouble and tares in his Church, would fain make a shield of their calling, and also of their zeal, for they will needs be called Christians, indeed and more besides. But Saint Paul had sufficiently proved that he came not of himself, nor sought anything else than to spend himself in the building up of the Church. And inasmuch as the same was well known in Ephesus, (as we may gather by the story of Saint Luke) yes and that he had borne out many a hard brunt: therefore he thinks it enough to say in one word, that he is an Apostle of our Lord Jesus Christ. And here we are warned, first to hold ourselves to the pure doctrine which we know to have proceeded from God: for we cannot do wrong if we follow that rule. And because in our Lord Jesus Christ we have the fulfillment of all that is requisite and needful for our instruction, so as we need not doubt whether we may hold ourselves to the Gospel, or add something to it: let us be contented to take the Son of God for our master, especially since he vouchsafes to stoop so low as to take that charge upon him, and also declares that if we have profited well in his doctrine, we shall come to the true mark to which we should go. You see then that the first lesson which we have to gather upon this text, is that our faith must not waver one way nor other, but have a sure and immovable foundation to rest upon, that is to say, God's truth, even as it is contained in the Gospel. And seeing that Saint Paul is sufficiently avowed to us: let us not doubt but God's spirit speaks to us at this day by his mouth, neither let us hear the doctrine as though it were subject to our judgment: but let us imprison our own understanding and wits, and receive it without scrutinizing, except we will willfully make war against God, and advance ourselves above him. And so, that is one of the things which we have to mark upon this text. Furthermore to the end that this doctrine may not only be reverenced among us, but also be dear to us: let us mark that Saint Paul speaks in the name of Christ, who was sent to us of God his father, to bring us glad tidings of peace: and also let us bear in mind how he says in another text, that he was ordained to bring the message of atonement, and beseeches men in God's name to be reconciled to God. Now I told you that this was done to make the doctrine of the Gospel sweet, that we might be desirous of it and give ourselves [illegible] to it. For whenever it is told us that God speaks to us: [illegible] it is enough to authorize all that he shall speak: but yet might [illegible] at his voice, and therewith be weary of it, according [illegible] we see a great number confess well enough that God deserves [illegible] obeyed, and to have all men subject to him: but in the mean [illegible] they start away, and shun him as far as they can, because his [illegible] makes them afraid. But when Jesus Christ speaks to us [illegible] mediator between God and men: we may go to him boldly. [illegible] (as it is said in the Epistle to the Hebrews) we are no more [illegible] were at Mount Sinai, where the lightnings flashed in the air [illegible] the Law was published, in so much that if a beast had come [illegible] it, it must have died. The voice therefore which God uttered at [illegible] time was terrible. But now a days seeing he encourages us by [illegible] Gospel to receive the grace that he offers us, and is minded to [illegible] away the remembrance of our sins: let us suffer ourselves [illegible] justified by his free goodness, and let us be peaceable and [illegible] to him. For that ought well to move us to resort to him [illegible] poor hungry souls, to be fed with the heavenly food that he [illegible] give us. Thus you see in effect what we have to remember when [illegible] Paul calls himself the Apostle of Jesus Christ.

Whereas he adds, that it is by the will of God: it serves to [reconstructed: cut] off all scrutiny, to the end that men should not blame him of presumptuousness, as though he thought himself of more reputation than [reconstructed: other] men. For he professes that it was not for any worthiness of his [reconstructed: own], but because it had pleased God to choose him to that office. [reconstructed: And] surely it is no feigned humility, that he says he was set in that [reconstructed: state] by God's mere grace and choosing. For we see how he protests [reconstructed: in] other places, that he is not worthy of such honor, but rather had [reconstructed: well] deserved utter damnation, and therefore was to be taken as a [reconstructed: token] of God's infinite goodness, in that he had exalted him so high — [reconstructed: choosing] him that had been a murderer of Christians, that had shed the blood [reconstructed: of] the martyrs, and that had railed against God and his word, as he [reconstructed: himself] reports it. We see then that there was no feignedness in [reconstructed: this] confession of his, where he says, that he was set in that state and [reconstructed: degree] by the only will of God. And this serves us to great purpose, to the intent we esteem not God's word after the quality of [reconstructed: those] that bring it to us. For one of the ordinary policies which the devil uses to diminish the reverence of God's word, is to outface us with the persons that bring it. Now it is certain that we be frail vessels, and of no value, yes and even as good as broken pots. What is there in them whom God has ordained to be the ministers of his word? But it is the treasure always inestimable, notwithstanding the contemptible nature of the vessels. Then let us mark, that when men come to warrant us the forgiveness of our sins, and the salvation which we ought to hope for: our faith must mount up higher, and not stand scrutinizing whether such a man be worthy to be heard or no, or inquiring what manner of person he is. Let us hold ourselves contented, that God by that means intends to draw us to himself. That is the way which we must walk: and if we step aside from it, by and by we go astray, and are in the high way to destruction. Then let us mark well, that we must submit ourselves to God's will and ordinance, and receive without hindrance 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 send his angels from heaven, and teach us by revelations: nor also after the manner of some busybodies, which bear themselves in hand that they have the Holy Spirit in their sleeves, by means of which they hold scorn to receive the gifts as they be dealt abroad by God. To 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 to us: and that whoever exempts himself from that order, is in like case as if he did thrust back God's hand, when he offers him sure and infallible record of his salvation. Thus you see still what we have to mark upon this text.

Again, they that are called to bear abroad God's word, ought to take warning by Saint Paul's example, to walk in lowliness. For who are we if we compare ourselves with him? He shows us that he was not chosen for any sufficiency or ability that was in him: but because it was God's will to have it so. Therefore let us assure ourselves, that we hold all things from him and from his mere grace, and that we cannot claim anything to ourselves, unless we mind to rob him of his right. And we know that such ingratitude would not be tolerated.

Hereupon he says, To all the holy ones that are at Ephesus, and to the faithful in Jesus Christ. True it is, that the name of the city is expressed here, but yet (as I have touched already) the [reconstructed: epistle] is common to us all, and God has ordained it to our use [reconstructed: to this] day, and we must receive it as if Saint Paul were still alive [reconstructed: among] us: yes and we must not only have an eye to him, [reconstructed: but also to] the party by whom he is sent. For although he died when [reconstructed: he] finished his race: yet notwithstanding God's Spirit dies not. [reconstructed: However] the case stand, we must for our learning bear in mind what Saint Paul means here, when he speaks to the holy and [reconstructed: faithful] ones in Jesus Christ. Although then that we be not of that time, [reconstructed: nor] of the country and people of Asia: yet notwithstanding, seeing it [reconstructed: has] pleased God to match us with those to whom Saint Paul wrote [reconstructed: at that] time: let us assure ourselves that it behooves us at this [reconstructed: day], to be strengthened in the faith which we have received by the Gospel, because it was the intent and purpose of the Holy Spirit, to encourage all those to hold out, which have been entered into the Gospel, yet are weak and have need of larger confirmation. But let us bear well in mind these words, where it is said, the holy and [reconstructed: faithful] ones in Jesus Christ. For Saint Paul shows, that all the [reconstructed: holiness] of men is nothing else but feignedness, till God have applied [reconstructed: them] to his own service, and dedicated and consecrated them to it [reconstructed: by] faith. For we are all unclean by nature, and there can never any [reconstructed: good thing] come from us but uncleanness. True it is, that if men can set a [reconstructed: fair] gloss and countenance upon things, they shall be taken for as righteous as may be, and their virtues shall be commended everywhere, according as we see that a man shall purchase the fame of great perfection, if he have but some fine things in him. But we must remember [reconstructed: that] it is said in the fifteenth of the Acts, that God cleanses men's [reconstructed: hearts] by faith. And he had great need to do so: for (as the Prophet Jeremiah says) man's heart is a dungeon of horrible confusion. [reconstructed: Yet] our selves perceive it not: but God has clearer eyes than we. However the case stand, let us assure ourselves of this, that all the holiness which men surmise themselves to have, is but corruption and utterly abominable before God, till such time as they be made one with [reconstructed: Christ] by belief of the Gospel. Therefore mark it for a lesson, that [reconstructed: no] other holiness is liked and approved at God's hand, than the holiness of the believers. For except we first become Christians, we be blind and can never yield God his duty.

Although there were no other lewdness than this, were it not enough to mar all the virtues that we could have besides? Again, seeing that the spirit of perfection, the spirit of the fear of God, the spirit of righteousness, and the spirit of pureness abides and rests 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, however much the world may 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 betray their own hypocrisy and lying, and condemn themselves by their own life, whatever their mouth may sing or say, according as we see many nowadays, which defile and unhallow the name of faith which ought to be holy. For every man will say he is faithful, and they that have least faith, are boldest to say that there is no faith but in themselves. And would God it were so but in 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 to the full, and despise all religion, and yet notwithstanding do in the meanwhile think (as I have said already,) that they have great wrong if they be not taken for good Christians and Catholics. Yet for all this we see how Saint Paul knits these [illegible] things together in inseparable bond: namely that if we have the faith of the Gospel, we must therewith give over ourselves wholly to our God, and separate ourselves from the corruptions of the world, according as we have seen how that in the Epistle to the Galatians, he says that the coming of our Lord Jesus Christ, [illegible] to the end we should be sanctified by his blood, to yield obedience henceforth in all pureness to God his Father. And as he says [reconstructed: in] another place, we are not called to uncleanness, but to righteousness, to the intent that God's name should be honored and glorified by us. Thus you see what we have to remember in this preface, to the end we may be the better prepared to receive the [illegible] contained in this Epistle, and the same may have such authority among us, as it deserves, and moreover be made agreeable to us, so as we may understand, how it is for our singular benefit to learn at Paul's hand, forasmuch as he witnesses the grace of our Lord Jesus Christ to us, and leads us to God to be reconciled to him, whereas we are naturally the children of wrath, and furthermore that we may stand in his favor, so as we may be bold to call upon him as [reconstructed: our] Father, and be sure that he also takes us for his children. Thereupon [reconstructed: follows] a thanksgiving, to lift up men's hearts; to acknowledge [reconstructed: how] much they are bound and beholden to God, especially [reconstructed: considering] that he has showed himself so bountiful toward them, in [illegible] forth himself after all manner of sorts.

Blessed (says he) be the God and Father of our Lord Jesus [reconstructed: Christ], who has blessed us with all spiritual blessings in heavenly things, or in heavenly places in Christ. Inasmuch as the chief [reconstructed: thing] which God requires at men's hands is that they should acknowledge his benefits and be thankful to him for them, Saint Paul [reconstructed: con]siders first of all how the same may provoke them to do their [reconstructed: duty]. For we are so reckless, as it is a pity to see. We can well [reconstructed: freely] confess that our chief study and endeavor ought to be to [reconstructed: lead] a well-ordered life — that is to say, to praise God. For if a man asks us why we are in this world, why God has such a care of us, why his goodness feeds and cherishes us, and finally [reconstructed: that] he does as it were put out our eyes with the great number [reconstructed: of benefits] which he bestows upon us — it is to the end we should [reconstructed: give] some acknowledgment of them to him. For (as it is said in [reconstructed: the] Psalm) we [reconstructed: on] our side cannot profit him at all, nor requires [reconstructed: anything] else of us in exchange than thanksgiving, according as it is [reconstructed: written] in Psalm 116: What shall I render to the [reconstructed: Lord] for all the benefits which I have received of him, but only to [reconstructed: take] the cup of welfare at his hand, and to call upon his name? [reconstructed: We] see then that all that ever we can bring to God is but to acknowledge ourselves bound to him for all things. And yet for all that [reconstructed: no one] discharges his duty, no nor the hundredth part of it in that behalf, but rather all of us from the greatest to the least do defraud [reconstructed: God] of it, inasmuch as we cease not through our lewdness to bury [reconstructed: his] praise, which ought to ring [reconstructed: forever] in our mouths. For this cause the Lord rebukes us for our negligence, for whereas the holy Scripture exhorts us to praise God, and uses so many words to that purpose — let us not think that they are superfluous, but let us acknowledge them to be as many upbraidings of our churlishness and unkindness for failing in the thing that is so requisite, and (as you would [reconstructed: say]) the principal point of our life. True it is that the Holy Spirit does oftentimes set forth other reasons why we should magnify God's name, as the order of nature, the fruits which the earth yields, the aid and help which God gives us, and such other things — and those are sufficient matter for which to praise God. But Saint Paul leads us higher here, and will have us glorify God above all things, because he thinks it not enough to have set us in the world, and to cherish us there, and to have provided all things needful for the passing of this transitory life, but also has chosen us to be heirs of his kingdom and of the heavenly life. Then are we doubly bound to God, and that much more strictly than the ignorant and unbelieving wretches are. For although they are sufficiently bound already, yet notwithstanding the good which he has done us in Jesus Christ is without all comparison more excellent and noble, because he has adopted us to be his children. Truly inasmuch as we are men, we are of the number of his creatures which he has fashioned after his own image — but what of that? This image is defaced in us by sin, and by the corruption with which we are tainted by Adam's disobedience. And now what other heritage have we, than of his wrath and of endless death? To be short, we are not worthy to be reckoned in the number of brute beasts, if we abide in the state which we have of nature. Now then, seeing that God makes us members of his only Son, and sets us in the array of the angels, and prepares us to become partakers of his own nature and glory (as says Saint Peter in his first Epistle) — ought we not to perceive there so high and noble a grace as should ravish us wholly in love with it? Thus you see that of the things which Saint Paul meant to say in this text, the first is that we are here exhorted to apply our whole endeavor to the praising of God, truly because we are too cold and slothful in that behalf, if we are not driven and enforced to it. Besides this, Saint Paul had one other respect more, which was to feed us in such wise with the grace that we have by the Gospel, as we may no more covet this thing and that thing after our ordinary manner. We see how fickle we are of nature, and when God is so good to us as to set his word before us, we will needs have some other things besides, and nothing can content us. And what is the cause of it? It is for that we are dull, and never conceived nor understood what God shows us by his word. For we shall see hereafter that such as know the love which God shows us in our Lord Jesus Christ have all that they can wish upward and downward, far and wide. Also Saint Paul does now call upon us to bless God, to the end to hold us to the doctrine wherein consists the fullness of all felicity, at least if we [reconstructed: have] skill to use it to our profit.

[reconstructed: Furthermore] let us mark also, how not without cause he says, [reconstructed: that God's blessing] is in spiritual blessings. For although we cannot eat a bit of [reconstructed: bread] nor drink a drop of water without theft toward God, except we [reconstructed: acknowledge] and confess that he therein shows himself a very [reconstructed: gracious father] toward us: yet notwithstanding, the things that concern this [reconstructed: present] and transitory life of ours, are nothing in respect of the things [reconstructed: that] serve for the everlasting welfare of our souls. And in very deed [reconstructed: Saint] Paul's exhorting of us here to praise God for his heavenly blessings, is in such wise, that therewith he gives us an inkling that we [reconstructed: must] be patient if we be pinched in respect of the flesh, and have not all [reconstructed: thin]gs at will, but that God cuts us short of our pittance, and [reconstructed: handles] us not so tenderly as we would be. Two things therefore are [reconstructed: contained] here. The one is, that we should learn to know wherein our [reconstructed: true] and perfect happiness consists: that is to wit, in the life [reconstructed: that] we hope for, and which is hidden from us as yet, to the intent we [reconstructed: may] not be tied to the world: (mark that for one point.) And [reconstructed: secondly], that if this world shakes us off and despises us, and men make a [reconstructed: laughing] stock of us, we must settle ourselves in patience, and while [reconstructed: the] despisers of God vaunt themselves with pomp and bravery, and [reconstructed: it] seems that we be unhappy in respect of them, in so much that [reconstructed: some] of us suffer hunger and thirst, and others are troubled and vexed [reconstructed: wr]ongfully: we must look further. And why? Even because we [reconstructed: ought] to content ourselves with the heavenly blessings which God [reconstructed: has] bestowed upon us. Then must this so great, so high, and so [reconstructed: inestimable] prerogative, make us to overpass all encumbrances that we can conceive, whenever God exercises and tries us in this world [reconstructed: with] many afflictions, and will have us to endure scarcity and [reconstructed: penury in] many things. This is the effect of the things which we have to mark in this strain.

Now before we go forward with the rest, let us mark that this [reconstructed: w]ord blessing, is taken in diverse senses, when Saint Paul applies it [reconstructed: ei]ther to God or to ourselves. It is said that we bless God, and how? [reconstructed: Does] he bless us? After what manner does he bless us? We bless [reconstructed: God] — as he blesses us, we come far short of that. For (as I have [reconstructed: acknowledg]ed already out of Psalm 16) all our services can do [reconstructed: God] no good: and again we must needs conclude, that (as I have also alleged out of Psalm 116) all that we can bring to God is no more but this acknowledgement, that we be beholden to him for all the good things which we have. You see then that all our blessing is but to yield the sacrifice of praise to God. Let that serve for one point. But now when God blesses us, is it but only in words? No: 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 to him? Because he needs not to travail and take much pain to help his servants, and to give them the things that he knows to be expedient for them. If he does but say the word, that is to say, if he does but utter his will, the thing is done. Forasmuch then as God having created the world by his only word, has power also to do us good by his only [reconstructed: promising] of it: therefore it is said that we become rich by his only blessing, that is to say, by his showing of himself loving and favorable to us. Now let us see if we be to be excused when we defraud God of his due, by disdaining to open our lips to confess how much we be bound and beholden to him, after we have received so many benefits at his hand. Let all the blessings that all the men in the world can give to God, be laid into the balance against the only blessing with which he enriches us: and which shall outweigh the other? All that they can allege, is, but that they must be fain to confess, that they can neither do, nor say anything that is anything worth: whereas on the other side God shows us that he has all that is requisite for our welfare. Therefore it is not without cause that Saint Paul says here, that the faithful must give and apply all their wits and endeavors to bless God, seeing he gives them so great cause: for else they be unthankful and stark churls. Therefore he speaks two things: the father of our Lord Jesus Christ, which has blessed us in Christ.

Whereas he says, 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 favorable to us, is the father of our Lord Jesus Christ. This circumstance deserves to be well marked. For thereby Saint Paul does us to understand, that God's benefits, and specially those that belong to the heavenly life, and to the everlasting salvation of our souls, cannot come to us, except Jesus Christ be as it were the conduit pipe of them, so as we may be made partakers of them for [reconstructed: his sake.] Therefore let us mark well that we be shut out from all [reconstructed: grace], and from all things that concern the salvation of our [reconstructed: souls, unless] Jesus Christ become our [reconstructed: mediator.] True it is that the [reconstructed: unbelievers] do eat and drink and glut themselves to the uttermost, [reconstructed: and the sun] shines upon them. But yet however they fare, to speak [reconstructed: truly], they enjoy not any of all the things that God gives them, [reconstructed: for] they usurp them without any lawful title to them. For the [reconstructed: world] was made for God's children, yes and that in respect of their [reconstructed: head], which is our Lord Jesus Christ. To be short, it is not [reconstructed: without cause] that Saint Paul showing how God has given himself [reconstructed: to us], says that it is because he is the father of our Lord Jesus [reconstructed: Christ.] But (as I told you even now) here the matter stands not [reconstructed: upon] eating and drinking, but upon far greater and more precious [reconstructed: things]: namely that God has adopted us for his children. And so [reconstructed: yet see the] effect of what we have to bear in mind.

[illegible] however, for the better profiting of ourselves by this passage: let [illegible] that we must bridle ourselves, lest we wander into [illegible] when we know God the father of our Lord [illegible]. And why? For the Papists have this word God often [illegible] in their mouths, and likewise the word Jesus Christ, [illegible] the meanwhile they have disfigured Jesus Christ, and [illegible] the doctrine of his Gospel wherein he should be seen. So [illegible] they a God: however but by confused imagination; and in the meanwhile [illegible] they know him not. And truly, they [illegible] no more what God [illegible] worship, than the Turks do. We know that our Lord Jesus [illegible] (in the fourth of John) says, that they which have not the [illegible] to rule themselves well, know not what they worship, [illegible] continually forge idols to themselves. Therefore there is [illegible] one way to have good and infallible access to God: and [illegible] by beholding him in his lively image, for his majesty is too [illegible], too far off, and too deep for us. But Jesus Christ has [illegible] himself to us, and applied himself to our weakness, and [illegible] us whatever was requisite to know, that we might [illegible] to God his father. You see then that we must have our Lord [illegible] Christ for our way, to the intent we stray not. For seeing that [illegible] is the father of our head and of him that is made one with us, you [illegible] we may have access to come familiarly to him. And [illegible] without that mediator, we are all shut out from him, and the majesty of God must needs make the hairs of our head to stand up for fear. But when we consider that he calls himself the father of him that is our head: we know that he also must needs acknowledge us as his children, because he has bought us.

Furthermore although Saint Paul does set down here but the one word of spiritual blessings: yet notwithstanding he shows that God has shown 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 however the case stands, yet does he give us to understand in this passage, that God's giving of his gracious gifts to us, is not by patches and parcels, and that his making of us to taste them, is not with a wet finger and away, as they say: but that he has given us them so diversely and fully, that we have cause to magnify him in all respects. Therefore let us understand, that seeing that Jesus Christ is so given to us, in him we obtain all that is available to our salvation, and to make us happy, according also as Paul speaks of it in the eighth to the Romans. For if the only son be given to us, how should not all the benefits which he has in him, be communicated to us with him and by his means?

But however we fare, let us learn to favor 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 to pass: let us beware that we have not our minds too much wedded to the world. For the very cause that draws us away, so as we perceive not the hundredth part of the good that God has done us, nor can apply his benefits to our profit: is our own vanity, because every one of us beguiles himself with his own fond and wandering desires. Therefore let us learn to shake off the things that stop us from coming to our Lord Jesus Christ. And although our corrupt nature provokes us to seek the transitory things of this world: yet let us do our endeavor to withdraw from them, so as we may yield ourselves with a free heart to God, and be earnestly minded to obey him, and to give ourselves wholly to him, for so is it his will to have us joined to him. This is the thing which we have to mark upon Saint Paul, when having spoken of the spiritual blessings, he adds immediately, in heavenly places or things: whereby he meant to show, that we [illegible] receive the gracious gifts which are communicated to us in [illegible] Jesus Christ, and which God would have us to possess: till [illegible] how there is not anything in this world, that ought to [illegible]. Therefore when we once know that we [illegible] and made to dwell always in this world, but that we must [illegible] as wayfarers in it, and that our everlasting heritage and [illegible] in heaven: let us thereupon press toward there, and [illegible] ourselves to it more and more. And although we be feeble: [illegible] not faint, but take courage, and pray God to give [illegible]. Moreover you see that the cause why Saint Paul sets down [illegible] blessings, is to make us know, that whereas the devil [illegible] any snares to thrust out of the way, God will provide [illegible] against them all. And why? For he has such store of blessings, that he [illegible] and destroy all that ever may be against our [illegible].

But now let us fall down before the majesty of our good God, [illegible] of our faults, praying him to touch us more [illegible] with them, that we may be brought to true repentance, so [illegible] may condemn ourselves, and seek to our Lord Jesus Christ [illegible] that we lack, and that not for one day or in a moment, but [illegible] and steadfastly to our lives' end: and that whatever befalls us, [illegible] always assure ourselves that we have cause to praise our [illegible], and that if we be poor and miserable in this world, the [illegible] is enough to quiet us, and to sweeten all our afflictions and [illegible], and to give us such contentment, as we may nevertheless [illegible] mouths open to bless God for showing himself so kind [illegible] and liberal towards us, as even to adopt us as his children, [illegible] show us that the heritage which has been purchased for us by [illegible] of his only son, is ready for us, and we cannot miss of it, [illegible] go to it with true and invincible constancy of faith. That it [illegible] please him to grant this grace not only to us, but also to all [illegible].