Sermon 48: Upon Ephesians Chapter 6

19 Praying also for me, that in opening my mouth, utterance may be given me, with boldness to utter the secret of the Gospel. 20 For which I am an Ambassador in chains, to the end (I say) that I may speak freely as it becomes me to speak. 21 But that you 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 to 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 ought to be careful in praying one for another, and the fruit that comes thereof: namely that every man which is a member of the Son of God, must assure himself, that the whole Church labors 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 to the prayers of the Church, is not so mindful of his body, as of the thing that is much more excellent, that is to say, of the due executing of the charge and office committed to him. If a man be sick, or in necessity in this world, or troubled by his enemies, we are wont to cry out for help and succor, and we would have every man to 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 meantime we forget the chief point: that is to say, the things that concern the everlasting salvation of our souls. Again, when it comes to the serving of God, every man thinks he is sufficient enough of himself to do it, without help of his neighbors. But Saint Paul shows here, that he thinks not himself sufficient to execute the charge that is committed to him of preaching the Gospel, without help from above: and therefore he requires the prayers of the Church. And afterward he shows therewithal, that he makes more account thereof, than of his life, notwithstanding that he were held as then in prison, indeed and even chained. You see here that Saint Paul is held in strait ward, as a sorry offender, and looks daily for nothing but death: and yet for all that, he cares not so much for his life, as for the advancement and preferment of God's word: insomuch that he had rather die, than to be slothful in doing the thing that was enjoined him. That is the effect of the thing which we have to remember upon this text.

True it is that in the Epistle to the Thessalonians, he notes also the reason why he desired to be delivered from the wicked and faithless, which ceased not to lay snares for him. And why? It was lawful for him to 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, and also by that which is written to the Colossians, that he had always more regard to discharge his duty toward God, specially in respect of the Church, by preaching the Gospel faithfully: than to ease himself, or to avoid the danger wherein he saw he was. Then first of all if our Lord call us to any charge whatever it be, let us learn to understand our own infirmity, that we may be helped of him as we need, and not presume at all upon our own strength or cunning, but consider that God must be obliged to hold us up by strong hand, and that we have need to resort to him, indeed and to desire (after the example of Saint Paul) to be commended to the prayers of all the members of our Lord Jesus Christ, as indeed 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 before all things pray for the coming of God's kingdom, and seek the advancing of his glory, and make but an income of all other things else: so in this case, we must learn not to be so wedded to the world and to this transitory life, as to cry out for help when we be pinched with any adversity or need, and in the meantime forget the thing that ought to be preferred before them. Therefore let us learn to be careful of our life in such a way as we may covet above all things that God should be glorified in our persons, whether it be by life or by death, as Saint Paul shows us by his own example in the Epistle to the Philippians. And so you see what we have to remember in the first place.

And he says 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 anything that might serve to set forth the grace of our Lord Jesus Christ, and the infinite benefits that he has brought us. That is the thing which Saint Paul meant by the opening of his mouth. Now experience shows, that he did not without cause desire of God that his mouth might be opened as a gate or door: for he uses the same term in the aforementioned place of the fourth chapter of Colossians. For such as shun death, (that is to say, the most part of them that profess the preaching of the Gospel,) will not stick to say somewhat to the matter: but yet they do oftentimes so disguise the right, or else speak it so fearfully, as the hearers know not what they mean by it, their words shall be so entangled. To be short, whereas they should show with loud and shrill voice, what our Lord Jesus Christ is, what God's service is, what the true religion is, what faith and repentance is: they touch them as it were at a glance: but as for ripping up matters, and searching them to the bottom, they cannot abide that. And why? For they see peril hanging over their heads, if they should use such freedom. However, God's true servants must practice that which Saint Paul says to Timothy: namely that they have not a slavish and cowardly heart, but march forth freely in their vocation, to surpass all the furiousness of the world, and to have a brazen forehead, as it is said in Jeremiah. 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 ought to do: yet let them not cease to go forward, and to overcome all hindrances. However, since we are fearful and feeble, God must needs work in us, and give us boldness to speak as we ought to do.

Then it is not enough for us to be warned of our duty, but we must also add this point of resorting to God with acknowledgment 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 cries out in the second to the Corinthians: Who is sufficient for it? When he speaks of the preaching whereby men should be reconciled to God, and assured 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 to wash us from all our stains: who is of ability fit for it (says Saint Paul) except God make us able by working in us? For we cannot so much as think to do good. Indeed we are so far off from having power to do anything indeed, that we cannot so much as think one good thought, unless God give us it. Now then, let such as are called to the office of teaching God's Church, understand their own weakness, and put themselves wholly into God's hand, to be made able to discharge themselves, knowing that they shall never bring it to pass, no 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 to 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 to guide us well. Therefore be it known both to great and small, that to maintain the Church in her perfect state and soundness, God must needs give power and strength to such as should teach, and men must pray for them: for in so doing, every man procures his own welfare and salvation. And if we be negligent therein, it is a token that we make no reckoning, neither of our spiritual life, nor of the common welfare of the Church.

And here we see what we ought to deem of such as pretend to preach God's word in these days, and in the meantime are so fearful, that they dare not open their mouth, until they have well bethought them, whether the things that they intend to speak, may offend or delight the ears of him and of her. What a sort see we in the Papacy who row between two streams, and would gladly have it known, that they be such as would gladly have leave to preach purely? But yet for all that, they do so coat the doctrine which they utter: as they play the crafty merchants, and there is nothing but falsehood in them, according also as Saint Paul uses the same comparison, in speaking of such as abused God's word to purchase the favor of the world, and to 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 to strive against the stream. As who should say, they be much wiser than God, who speaking by Saint Paul, tells us, that Jesus Christ must be preached thoroughly, and men must not go about to bury him any more: for seeing he is risen to glory, he will have the voice of his Gospel ring loud and shrilly, without any dissimulation, as I said before. Moreover, even where there is no persecution of sword nor fire, the world sees that they which name themselves ministers of the Gospel, would gladly curry favor in such wise, as there should be no shift but our Lord Jesus Christ must stoop, and writhe his truth to and fro at men's pleasures. Nowadays when the preachers perceive, that it is no pleasant thing for them to 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? Yes, but they be wild beasts tossing 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 to their liking. What a treacherousness and villainy were that? Yet notwithstanding, a man need not go far to find such preachers of the Gospel, that is to 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 stands us so much the more on hand to mark well this text, where Saint Paul shows that the Gospel is not preached as God has commanded it, except men go to it fully and openly, and with full mouth (as they say.)

Now he speaks of the secret of the Gospel, to magnify this doctrine, which else should be despised of many that will needs play the subtle and sharp-witted fellows, according as you 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 brook. They would climb up and soar above the clouds, and have such speculations as might amaze them, and (neither 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 does after a sort play the nurse there (as he himself says) and that because he knows our rudeness, how we be as little children: he lisps with us. But yet for all that, the doctrine thereof passes all the wit of man. For the very Angels do wonder at it, and are compelled to honor it, as it is said in another place. 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 to reveal it to us by his holy Spirit. For were we the best learned doctors in the world, yet should we fasten upon nothing (there) unless God enlightened 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 Saint Paul tells us, that there are great secrets in the Gospel which we understand not, further forth than God works in us: and that no tongue of man is able to utter them, except God guide both them that hear them, and are to be taught them, and also those that speak them, so as all be governed, by his holy Spirit.

And he adds, as it becomes me to speak. Wherein he shows yet again, that it is not enough to preach by rote whatever comes at the tongue's end: but all must be ruled by God's word, so as it may pierce men's hearts, and win them to his obedience: and that (as is said in another place) there be not only language or speech: for the kingdom of heaven consists not in gay rhetoric, but in the power of God. To the end then 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 to do him service: Saint Paul desires men to pray for him. Therefore let us learn, that to step up into the pulpit, and to expound some text of scripture, is not all that is to be done, but there must be a special handsomeness, which grows not in the gardens of men, but proceeds of the extraordinary goodness of God. And herein he shows that which he speaks in another place, namely that no man can perform the duty of a good and faithful teacher, unless he be sent. Now this sending imports, that God gives men that which is requisite for the executing of their charge, because they want it of themselves.

There is yet further, that Saint Paul glories in his bearing of the Ambassadorship of the Gospel, notwithstanding that he is a poor prisoner, yes and in chains, as if a man should now set a man in the stocks, or fetter him. Therefore he uses the word Ambassador, to the intent that his imprisonment should not prejudice the doctrine of God. No, no (says he) God avows me for his Ambassador. Albeit that men hold scorn of me, though I am thus afflicted, and although men might loathe me to look upon me: yet is all this no derogation to the office in which God has put me, that is to say, to my Ambassadorship of preaching the Gospel in his name. And it is not only in this text that Saint Paul does so magnify the honorable dignity that was given to him, in declaring that men cannot in any way diminish it: but (which more is) he glories greatly in that he was held so in iron chains and strict prison. For surely it served for a good record that he had preached earnestly, and that men ought to receive his doctrine quietly and without gainsaying. True it is, that if we go through with our charge, and follow God's calling with a free heart, we shall be his servants. But yet for all that, there is not so good proof of us as when God sends some trial, so as we are one while in prison, another while driven from place to place, and troubled and vexed diverse ways. If we see that, and again, that we are wrongfully blamed, and torn in pieces, and yet nevertheless do hold out still, without swerving one way or other for anything that may befall: then does God ratify and authentically seal our Calling, and show that he has made us his servants. Now then seeing that Saint Paul was in prison, and moved to deny himself, and could have gone out if he had wished, 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 to 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 comes but to the aching of the tip of his finger, he starts back, and would pluck his penny from the stake (as they say:) does not the world see that he was but a trifler, 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 calls him to it — to show that the doctrine which he carried abroad was not his own: it appears that he was but a mocker, and that he is worthy to have men spit in his face, and to have more shame and reproach, than if he had been an ignorant beast. So then, Saint Paul glories in his bonds, saying, that although the world made no reckoning of him, but disdained him, yet nevertheless God avows 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 does then exalt them to much greater dignity and honor, than those that are mounted aloft into pulpits. He then that is in prison, and persists in the pure confession of the Gospel, is in much more honorable degree, than all they that preach at free liberty. Mark that for one point.

And again, in the time that God spares us and gives us leisure, let us learn to fence ourselves so beforehand with courage and constancy, as we may be his Ambassadors whenever it shall please him, both in prison, and in the midst 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 to mark upon this strain. And so let us not be dismayed as a number of inconstant persons are, who when they hear that a great many are imprisoned in such a place, and such a one was burned in another place, are by and by out of heart, and the Gospel is no more accounted with them. They that forge to 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 does so serve himself by those whom he calls to trial, by putting them into the hands of tyrants, and of the enemies of his truth, and yet gives them invincible constancy: it is a goodly strengthening of our faith, and we have cause to be the more inflamed. For unless God worked in them, it is certain that there should no such strength be seen in any man living. Therefore we must pray God to arm us at our need, and therewith to show us that the doctrine of his Gospel which is of sufficient authority of itself, must be further authorized by a manner of provision. But yet must the blood of the Martyrs, and of such as God has sanctified to his glory, serve to that purpose, because they are as it were his Proctors before men.

Now hereuppon Paul adds, that he has sent Tychicus to Ephesus, to the intent that the Ephesians might know in what state he was. This also is said to the common edifying of the Church. For whereas Saint Paul speaks of his state and doings, he means not the things that concern his body or his health, nor anything else that belongs to this present life: but he refers it specially to 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 sleeps not at that time. There shall never any man of credit which has edified God's Church, be cast in prison, or impeached: but there shall something or other be sowed abroad, to disgrace him, and to bring him as it were into a slander, and all is to deface the things that God has done by his means, and to overthrow that which he has built. That is one of Satan's policies. And therefore Saint Paul knowing that men might sow abroad many lies, and say, ho, see you, I warrant you 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 weaklings might be hindered by him, and cast into perplexity, and that others might be kept back from coming to the Gospel: will have his state known, and the devil with all his slanders put to the foil, and the mouths of all backbiters stopped, and likewise of all [reconstructed: tale-carriers] which seek nothing but to set trouble in the Church. Also for fear lest they that had begun to profit in the Gospel, might be hindered, and the same an occasion to shut the gate against such as were not yet come in: Saint Paul intending to prevent all those respects, says, that he has sent Tychicus.

And we see yet better in this text, what care he had always to make the Churches continue in goodness. For he could have alleged that he was hindered enough for himself, and that he was overmatched with enemies: and he could have made them believe, that he had had no leisure to think of other folks, and that for his own part, it was enough for him to do his duty at Rome, without sending here and there over the sea, to 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 aside even to the death. But he contents not himself with his only being of a faithful witness and martyr of our Lord Jesus Christ: but he thinks therewith all, that it became him to prevent all stumbling blocks which the devil stirred up one way or other, to defame the Gospel withal, and he employs himself to that, as we see here by example. Now then let us learn to serve God in such wise, even to the last gasp of our life, as we may have a care of our neighbors also, and procure their welfare as much as we can, accordingly as God has bound us to it.

And to the intent that Tychicus should be received, he calls him brother and faithful minister in Christ: and that is to give him credit, that men might receive his record. And in very deed, we must [reconstructed: endeavor] to 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 shows us: For it was not for any vainglory or favor of men, that he commended Tychicus after that manner: but his desire was, that men should know Christ's faithful minister to 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, to end and knit up his Epistle withal, Saint Paul prays 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. Indeed it properly signifies concord, but the Apostles, being accustomed to the Hebrew tongue, have used the word that imports both. And when Saint Paul says, "Grace and peace be given to you," by the first he wishes God's favor and mercy, and by the other, that he should prosper us in all goodness and good things. Therefore in this text he shows that all the prosperity of the godly comes from God's mere goodness, and not from elsewhere. To that he adds also faith and love. In this we see that God reserves to himself the office not only of sending us these outward goods which we want, but also and especially of giving us the spiritual gifts, of which we are utterly void and destitute. However, it is hard to make men believe it, because they are always drunk with this pride of imagining themselves to have some ability of mind to believe the Gospel, and to discern between good and evil, insomuch that to their seeming it is a needless thing to pray God to enlighten them. But yet we must needs be punished for our overweening, if we think we have either faith or love of ourselves. So then let us conclude that both of them are the singular gifts of God, and let us confess that both of them come from him, and that on the other side he must be [reconstructed: fain to work in us]; for we are blind [reconstructed: in our understanding] — we have the word preached to us, and as it were chewed for us, so that there remains no more for us to do but to swallow it down. Yet shall we continue dull like blocks of timber, if God does not enlighten us by his holy Spirit, and bow our hearts to his obedience. Then if God works not so, it is certain that when our ears shall have been beaten with good doctrine all the time of our life, it shall be but lost labor. 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 reserves not to himself the giving of faith. And in good faith we ourselves see well that the holy Scripture enlightens us, and how utterly we are destitute of God's Spirit. If we compare ourselves with faith, and with the things that it brings us, we shall well see that there is just cause why God should will us to do him homage for so great and so excellent a gift. For it is said that God looked down upon men, and that he found them everyone given over to all evil, and [reconstructed: steeped in their filthiness], so that there is not one that seeks after goodness. Again, when there is any speaking of our reason and wisdom, it is said to be stark ignorance, and that we are utterly brutish, and that we must become fools in ourselves, if we will profit in God's school. And as for our hearts, what are they? They are full of naughtiness and [reconstructed: wickedness] even from our childhood, as the holy Scripture reports everywhere of them. Forasmuch then as we are blind in our understanding, and perverse in will, let us come now and see what faith is. It is a comprehending of God's secrets, so that we know the fatherly love that he bears us, and assure ourselves of it, and take hold of the heavenly life, which nevertheless is incomprehensible to man's understanding, and to be short, are acquainted with the grace of our Lord Jesus Christ, which extends high and low, and deep and wide, as we have seen previously. Now then if on the one side we consider what faith is, and 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 gives us faith, we have no faith at all. That is the thing which we have to mark upon this text.

As much is to be said of love. For is it not apparent that every man is wedded to the love of himself, and that [reconstructed: our] affections carry us away, so that we seek [reconstructed: our] own profit continually with the hindrance of other men? And yet this lust and [reconstructed: self-love is so strong that] we cannot love our neighbors, but would rather oppress them. So then we must needs have love from elsewhere, and God must break the cursed inclination that is in us, namely the overly excessive loving of ourselves. And moreover when we have so renounced ourselves, we must understand that we are so indebted to our neighbors that we must endeavor to do our duty towards them. And so you see that faith and love are justly called the special gift of God, and that Saint Paul does justly in this text say: "Love and faith be to you from God our father." It is certain that his wish was not made falsely, but that in saying so, he makes us understand that we must have it at God's hand. Therefore let us lay down all foolish overconfidence, and let us understand that all the spiritual benefits which we have are the free gifts of God, whereby he shows and declares his liberality effectually towards us. And it is certain that all the perfection of Christians consists in faith and love. Therefore let us conclude that whatever belongs to the salvation of our souls, or is worthy to be esteemed and commended, we have none of it of our own growing, but it comes to us from above. Accordingly as it is said of the confessing of our faith, that neither flesh nor blood shows us that Jesus Christ is the Son of God, but the Father reveals it to us. And likewise also our Lord Jesus Christ says, "Father, I thank you that you have hidden these things from the wise, and revealed them to the little ones." Therefore let us learn to be little ones, that we may be God's scholars, and to be fools in ourselves, that we may be filled with his wisdom, and yield him honor according to the measure of the gifts which we shall have received of him, and not be so wicked as to challenge the praise to ourselves, which he does justly and rightly reserve to himself.

However, Saint Paul matches our Lord Jesus Christ with God the Father, to make us understand, that we can obtain nothing but by the means of him, which has reconciled us to 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 to be short, that we be altogether abominable: but for that we be utterly estranged from our Lord Jesus Christ, who is the fountain of all goodness? And for the same cause was he endowed with all fullness of grace, according as it is said, that the Father has not given him the Spirit in some certain portion, but in such way as all of us may so draw out of him, as we can not lack 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 [reconstructed: conduit pipe] of them. And our Lord Jesus Christ not only has the office of giving us at his own pleasure whatever is requisite and necessary for our welfare, in respect that he is our mediator (as we have seen in Chapter 4:) but also Saint Paul yields him here moreover, that he gives us faith and charity by his own authority and power: for he sets him in equal degree with his Father. Now then let us understand, that our Lord Jesus Christ's office of enlightening us by faith, and of reforming our hearts, not only belongs to him as now in respect that he is our mediator and God's minister: but also that it is his own: for this manner of speech of Saint Paul's would not otherwise agree.

But here by the way a man might ask a question. For Saint Paul prays not God to give faith to the faithless, and charity to them that are fleshly: but to the brethren, that is to say, to the body of the Church. Now if they be of the Church, they be God's children already, they be begotten again by the Holy Spirit, and by that means they have both faith and charity. But herein Saint Paul shows us, that it is not enough for God to begin faith in us, unless he continue in it to the end: and that just as we call faith the gift of God, so must he also make it to grow and increase day by day. And that is it which is meant by this saying, that it is given to us not only to believe in Jesus Christ, but also to suffer for him. Therefore God's giving of faith to us, is not in such way, as that he does but only prepare us, that we might believe the Gospel, if we wished, and that afterward we should bring a consent of our own, and go forward of ourselves by our own power: No: but when God has once disposed us to believe, he must also give us such an affection, as may touch us to the quick, and afterward drive us forward, and give us ability to persevere, so as we may profit, and go forward, and be confirmed even to the end. That is the cause why Saint Paul speaking here of the faithful which were brought already into the good way, and to whom the grace of God was manifested, says nevertheless, that God must be compelled to further them and give them the gift to hold out, even by growing more and more as well in faith as in love (Philippians 1:29).

And thereby we have warning to pray God to increase and strengthen our faith, and to inflame us with charity, and therewith also to make us know our imperfections, so as although we see a number that come not near us, yet we conceive not any pride to stand in our own conceits, as though we were come to faith already. Therefore let us assure ourselves, that we be but in our way as long as we be in this world, and therefore let us press ourselves forward. For whatever perfection of faith we can find among men: it is certain that God will find much amiss in it, and however far forward we be, and however well we have profited in charity, a man shall come far short, of finding that any of us has forgotten himself, and thrust covetousness and ambition under foot, with all other things that may [illegible] us from seeking the benefit of our neighbor, and the employing of ourselves to do them service. Since it is so, let us learn (as I said) to know our own imperfections in such way, as we may dislike ourselves for them, and be induced thereby to do better than we have done until now. And although men praise and commend us, yet let us learn to confess with all humbleness and meekness, that we be yet far short of attaining to our mark.

Now hereupon Saint Paul adds again, Grace be to all them that love our Lord Jesus Christ incorruptly. Wherein he shows who be the brethren that [illegible] of even now. Not all they that profess themselves to live after the Gospel, but such as love our Lord Jesus Christ, indeed (says he) with such soundness, as it be not an affection that corrupts and banishes away out of hand. And not without cause is this said. For we see how few there are which love Jesus Christ rightly and soundly. The multitude of them that pretend to hold with the Gospel 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 nowadays discover such as have not a lively root, and so do temptations likewise, insomuch that they which have lived in good reputation, do afterward turn aside and go astray. And what is the cause of that? Some new block that Satan casts in their way, or some other stumbling stock to make them turn out of the good way. Therefore when all is thoroughly reckoned, a man shall find very few, that love Jesus Christ incorruptly, that is to say, which have [reconstructed: a true] steadfastness or stoutness, so as if they be tempted either with fear of death, or with poverty, yet notwithstanding they alter not, but continue still in their calling, and show that the Holy Ghost reigns so in them, as he possesses the bottoms of their hearts, even until they be quite rid of all the imperfections of their flesh. No doubt but the most perfect have store of them. And just as it may well be, that a tree shall seem utterly withered, as far as can be discerned outwardly by its branches, and yet if the root continue still in its force, the tree shall be safe: so that although some superfluous boughs be cut off, yet will it spring again: and it will appear plainly, that it was still alive within: even so we from day to day cut off the corruptions of our flesh, which are yet in us, until we be come to the fullness of the incomprehensible perfection, toward which we labor as now to attain.

Now let us fall down before the majesty of our good God, with acknowledgment of our faults, praying him to vouchsafe to open our eyes more and more, that we may consider the infirmities and vices that are in us, indeed and those also to 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 to be wretched offenders, that are well worthy to be condemned, if he pitied us not: And let us so profit in his word, as it may be to the amendment of the things that are yet amiss in us: and for the bringing of it to 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, indeed or rather rebelliousness that is in us. And yet for all that let us not cease to go on still to the heavenly perfection to which he calls us. That it may please him to grant this grace not only to us, but also to all people and nations of the earth. Etc.

Finis.

All glory, honor, and praise, be alone to God, and to our Lord Jesus Christ. Amen.