ter. Iohn Caluine, vpon the first Epistle of
Paul, to Timothie, published for the benefite and
edifying of the Churche of God.
Translated out of French
The 18. Sermon vpon the second Chapter.
WE began to handle this point, why Paul doth in this place namely forbid women to meddle with the office of teaching: and it is this, because the Church of God must have a certain order and governance, that matters there be not disorderously and confusedly ordered. For it were a great shame for us not to have that honesty at the least which nature teacheth the very heathen. And if it be so, that they which know not either what GOD is, or what true religion meaneth, have yet notwithstanding some kind of governance amongst them, how much more ought it to be observed amongst us? Now it is certain that women were never received to any public office. And who hath letted [prevented or hindered] it, or been the stay [stop] of it, but that God only hath imprinted such a knowledge in nature, that although we be not otherwise taught, yet we know that it were an unseemly thing to have women govern men? This is Paul's meaning, and the meaning of the holy Ghost which spake by his mouth. But to the end the matter might be better allowed of, he addeth two reasons: the first is this, that when God made man, he gave him a woman for an help. God (saith he) made not the woman first, but the man. Indeed a man would think at the first blush, that this were no sufficient reason: for such an one may the latter be in itself that it may notwithstanding far pass in worthiness. He that is better then I (saith John Baptist) cometh after me. But Paul had in this place regard to that which he setteth out more at large in the eleventh Chapter of the first Epistle to the Corinthians, that is to say, (as we have touched already,) That man was not made for the woman, but the woman is rather given to the man for an under-aid. So then this is the first reason that Paul bringeth: as it is namely set down. Behold a bone of my bones, behold mine own flesh [Gen. 2.29. 1 Cor. 11.9.]: Therefore the woman, is as an accessory of the man. There is a second reason, which cometh not of the first order which God had appointed in nature, but it is a punishment: Adam (saith he,) was not deceived. Not that Paul meaneth to exempt Adam, as though he sinned not also by the craft of Satan (as the scripture doth sufficiently show it,) but he giveth us to understand, that the woman was the wellspring of this mischief, because she was the frailer, the devil came and set upon her first of all, and so she being deceived drew her husband together with her into the like destruction. Therefore it is reason now that she should be punished, and bear some mark of her wickedness, that she may humble herself before God. We see now that the first reason which Paul bringeth is taken of that which God had appointed, if man and woman had remained in their uprightness and first state: that is to say, that man is appointed head of the woman, and the woman is as it were an help to man: And this is one lesson. But true it is that now we are fallen, and man deserved to be put out from all the preeminence that God had given him: for he was not worthy to be numbered amongst his creatures, no not amongst the worms. Yet notwithstanding, because the sin is common as well to the man as to the woman, this can be no stay, but that woman should always be subject to man. Moreover we know that the goodness of God far passed the malice of men. For although Adam deserved that God should deprive him of all goodness, yet notwithstanding he left him still some traces, and some remnant. True it is that we have lost that glory which was put in Adam, and the image of God doth appear in us no more as it did: yet notwithstanding, God hath left some little sparks of this image, so that it is not utterly put out.
- I permitt not a woman to teach, nor to use authoritie ouer man, but to be in silence.
- For Adam was first formed, then Eue.
- And Adam was not deceiued, but the woman was deceiued, and was in transgression.
From whence cometh this reason and understanding which we have? Although there be nothing but vanity in our breasts, yet notwithstanding we differ from brute beasts. Hence it is, because GOD hath not suffered us utterly to come to naught. Therefore it pleased him to keep us in some degree. Whence cometh it also, that we enjoy the benefits of the earth, that we are nourished and fed with the fruits which God sendeth, that the beasts serve us, that we are clothed with their wool & skin, but only because our Lord & God would not punish us extremely? So then although Adam deserved to be clean cast down, and never to have authority more over the woman, yet notwithstanding, God would there should be yet some remnant of the order he had set in nature. And let this be for one lesson. Now there is a second, and that as worthy to be marked, and it is this: that after the fall as well of man, as of woman, the woman must know that she is more in fault than the man, because she was deceived by Satan, and did so turn her husband away from the obedience of God, that she was an instrument of death to bring all to destruction. Therefore the woman must know, and she must learn what it is to be subject: because she lifted up herself in such sort against her Creator, and not only against her husband: it is good reason that now she be brought under, and that she bear as it were a note of ignominy and shame about her. We see yet more clearly these two reasons, and to what end we may bring them. Now must we note a good doctrine out of these words of Paul. First of all, if we talk of governing ourselves aright, let us mark what order GOD hath set, and let that be our sure and undeceiveable rule. Men will always be witty & subtle to see what is good for them, and as they judge, they will have men to follow it: but yet they consider not that, that is written, That that which seemeth to us to be high & excellent, is but abomination before God. [Luke 16.15.]
Therefore let us learn to follow the doctrine which Paul teacheth us in this place, that is to say, to keep the order that God hath set: & if a thing be once appointed by him who hath all power, let us not reply upon it, but let it be our true and sovereign rule. Let us not be so bold as to allege this thing, or that thing, as our fancy leads us: for if there were no more but this rebellion, it is sure that what we attempt can in no wise be borne withall: and so far it is from being worth commendation, that it deserveth punishment, because we give not that honor to GOD that is meet, in that we can not suffer ourselves to be governed by his hand and by his will.
And this is a general doctrine which we have to gather out of this text, to wit, that we must not be so bold nor so hardy, to change or break in what sort soever the order that God hath set, & what he hath appointed, but we must keep it with such a reverence, that if we once know that this is God's mind and meaning, we must make no more ado. And surely we can not be, but too too rude and savage, if we can not receive that, as good and reasonable, which we know pleaseth God. Can the woman have occasion here to stomach & complain, seeing she seeth that her creator hath made her in subjection under the power of her husband? shall the pot complain against the potter? [Rom. 9.23.] What is it that either man or woman hath? Is it for them to come and lift up themselves against GOD: as though he used them not well? So then, there is no better reason than that, that Paul bringeth to make women to be subject, to wit, that they have to mark, that their condition can not be other, neither ought to be, than that that God hath given them. Wherefore? For seeing they hold their life of him, it is good reason that he have all power to rule them as he listeth [pleases]. And as GOD made man of his free goodness, so hath he given him the superiority which he hath above the woman: and on the contrary side, it pleased him that the woman should be in subjection: therefore they must be content with it. If the woman ask, Why should man have such preeminence? It pleased GOD it should be so: and we can allege no desert, why God preferred us before women: as also he that is more excellent than his fellows, is not able to say that it is for any worthiness of his own. But they that have received more of GOD, are so much the more bound to him: knowing that it cometh of his free mercy: other that are less and baser, have to know, that it is God's pleasure so to bridle them, and yet notwithstanding, all of us have sufficient wherefore to glorify him.
For what unthankfulness were it for a woman, if she should not content herself to be in that mean degree which God hath placed her in. If the brute beasts could speak, they would not be so unthankful: For they might allege that they are the creatures of GOD as well as we. And why are Horses, Oxen, Asses, & Sheep, made to serve us? insomuch that we do not only use them, to take sore labor and pains for us, as long as they live, but also their flesh serveth us for nourishment? Now in that, that GOD hath given us these creatures to use after this sort, we acknowledge herein the great and infinite bountifulness of our GOD towards us.
Although woman be subject to man, yet is she in an excellent degree: for she also for her part beareth the image of God. And therefore what an unthankfulness were it, if she did not content herself with that, that is given her? If we should altogether stand disputing upon this matter, why hath GOD placed us in this frail life, and why are we not in as good state as the Angels of Paradise are, were we to be suffered, I pray you, in such rebellious murmurings? We see, we have justly deserved to be utterly destroyed, and that the remembrance, both of men and women, should be utterly razed out of the world.
Seeing it is so, let us learn (according as I have showed already,) that this is the most sufficient reason to bridle us, and keep us in obedience to the will of GOD, to know the state wherein GOD hath placed us. And yet must we make our profit of the second reason, which is this, that the woman beareth the punishment and chastisement of her sin. True it is, that none did fault but Eve, but as GOD punished mankind for the sin of Adam, so must the fault of Eve's transgression be punished in all women. This might seem strange to us: but God, who is a competent judge, hath pronounced the sentence that can not be called back again.
What shall we gain now, if we come and pretend this color, that if Adam made a fault, he hath to suffer for it, & not we? But even as God in the person of one man, had endued all mankind with privileges which he had planted in our nature, so were we spoiled of them, in the person of the selfsame man. In that therefore that we are now subject to diseases, in that we are in danger to so many miseries and calamities, so that in fine death ruleth over us, in that we see such a corruption both in our soul and body that it is horrible to behold, all this proceedeth out of the sin of Adam. True it is, that one man only committed the fault, yet notwithstanding, GOD punisheth us justly. Neither may we in this case open our mouths to complain: for it will fall out with us as it is said in the Psalm, That GOD shall always be found righteous whatsoever come of it, let men blaspheme never so much and spew out their venom as long as they will, yet shall GOD always remain just whatsoever come of it in despite of their teeth: and they shall always remain confounded. [Psalm 98.2; 107.42; 129:4-5.]
And as we are condemned for Adam's fault which he committed, so must women in like case be subject in this behalf to Eve's transgression, because she deceived her husband, after that the Devil had turned her aside from the uprightness which ought to have been as well in her, as in her husband. And this is a sure case, that Paul speaketh here expressly of women, to the end they should patiently bear the subjection, & not be in bondage with an evil will, but present this sacrifice of humbleness unto God, as though they said, Seeing it pleaseth thee to chastise us, behold here we are: and we come not to it as wild beasts, but seeing thou wilt be our father, and thou dost us this honor, we are ready to obey thee. And this is Paul's meaning. But yet we are all in general both men and women put in mind of that which I touched before, to wit, that the miseries of this world, are so many instructions for us, to cause us remember the fault that Adam committed, and the deadly fall whereinto he fell when he kept not himself under the obedience of his maker, but coveted this high place & room which belonged not to him, when the devil made him to believe, that his wife and he should be as little pretty gods, and should have the knowledge of good and evil, that ambition carried Adam away, and drew him back from that uprightness wherein God had placed him.
So then when we see these miseries wherewith we are compassed about on all sides in this mortal life, and how we do but even pine away here beneath, and be finally subject to death, and when we feel these wicked lusts which fight in us against God, and consider that we are so frail, that it is pity to see it: and how we always kick against God, when he giveth us the grace to look toward any goodness, & our lusts are always so great, that we cannot frame ourselves to order: when we see, both within and without, that our life is so full of corruptions, know we that we reap the fruit of Adam's sin. Seeing that in his person we offended God, and enjoyed not the graces he gave us, yea & were so malicious and full of rebellion, that we could not do him homage, when he had so set us up above all his creatures, that he made us as companions of Angels, and set us almost in equal degree: know we that now we must needs be overwhelmed with miseries, for our Lord and God cannot abide us, but leaveth us in our villainy and shame.
Therefore, so oft as we see the fruits of sin both in our soul and body, and the punishments that God sendeth us, let us bow down our heads. But what: this is very slenderly put in practice, for if things come not to pass as we would have them, we can easily fall to sobs and sighs, and complain of our state. As for the principal itself, it is very true, we pass not greatly of it: to wit, when we see the devil have such power over us, and deceiveth us so many ways, and see ourselves given to so many affections which strive and rebel against God. And as we are indeed fleshly, & full of earth, if we have any disease, if we suffer any misery, Oh then can we fall to sobbing, as I said. But what? Yet we come not to the cause of the evil. And we play therein, as if a man which hath an hot burning ague should cry out, I burn, I die for thirst: but marketh not the ague, nor whence it cometh, to seek help for it. This is our dealings. And therefore we must mark this rule so much the more, which is given us by the Holy Ghost: to wit, that as oft as we see the wicked desires in our souls which rebel against God, and behold so many miseries in our bodies, as we know, alas our Lord showeth us that we are no more in that uprightness wherein he set us, and that we are fallen from that so honorable state which he had given us, and are now deprived of those benefits which he had put into our hands. And why is this? To the end we should bow down our necks, and ask him pardon for our sins, and rebel no more against him, but learn to receive his graces which he bestoweth daily upon us, with greater reverence then our father Adam did: & learn to use them so, that they be not taken from us, so that the use of them may redound to our salvation, as also to his glory.
Therefore this is it we have to learn out of this text, to wit, that all the miseries which GOD sendeth in this world, for sin, are to put us in mind of our state & condition we are in, and therefore that we should thereby enter into an examining of our sins, to condemn ourselves before GOD, and after we are condemned, to ask him pardon, and pray him to clothe us anew with those blessings which we lost through our unthankfulness, and to reform us by his justice, and repair us by the grace of our Lord Jesus Christ. Thus may men and women learn to humble themselves: for in deed they have good occasion to do so: and yet ought every one in his degree learn to glorify God, and not presumptuously lift up himself.
As how? Death is common both to men and women: so are diseases and other miseries: therefore we must all bow down our heads, and the man exhort the woman, and the woman the man, to be out of liking with themselves before God, and to know that there is nothing in them but sin. There are yet moreover and besides these, greater instructions: to wit, that as well men as women, are not only full, but also as it were stuffed with all kind of rebellion, of ignorance, of want of faith, of deceit, of hypocrisy, & such like.
And now, what is he that dareth boast himself? So then our faults must put us in mind to run to God, and confess that we are in his sight as castaways and without all hope. And this is common and general both to men and women. But as for men, in that they are troubled in guiding and ruling their families, in that they travail and take pains, & yet have not oftentimes wherewith to nourish their wife and children: and again, as touching their house, instead of having an aid to help them, the wife is oftentimes a devil to her husband to torment him withall: let the man know, that these are the fruits of his sins: insomuch as if we had abode still in our uprightness of nature, marriage should have been a state greatly to be desired, there should have been nothing but joy, giving of thanks, and praising of God: it should have been an happy state without any trouble, there should have been no fault to have been found in it. But now we see so much bitterness, that it maketh us to water our plants, there are so many tentations [trials], so many troubles. And whence cometh this? Even because we have lost the blessing of God. Therefore let men know,how now? I should rule without any encumbrance, because God gave me a wife to be subject to me, and obey me as her head: therefore I must herein acknowledge the punishment of my sin.
Thus have men to humble themselves on this behalf. Let women on their part willingly submit themselves to the pains they have in housewifery, and let them think thus: See, God chastiseth me for the pride that was in the first woman.
And it is out of doubt, that GOD doth not use any tyranny either towards man or woman, to say that he is cruel, but rather if he chastise us, it is to make us feel our diseases: and he is so good a Physician, that if we come to him, he will give us to taste of his grace. Yet notwithstanding we must often remember this, and women must know this, that of a truth, if man and woman had remained in their first uprightness, man should have had this preeminence even to the end, to wit, that women should have been subject to men: not to serve as by constraint and force, but they should have been so established, that they should have been very well content & glad of their state.
But now they must be as it were in a bondage, according to that saying, Thy desire shall be subject to man. [Gen. 3.16.] That is to say, thou shalt rule no more, thou hast followed the will of thy God amiss, and therefore thy desire shall be as it were bridled, that is to say, thou must not have a tongue to speak any more, but thou shalt be subject to thine husband, and his will shall be thy will: and see thou conform thyself to it, and use the grace aright which I have given thee. Thus have the women to think.
Moreover, let the men mark, that God hath yet given them some rule: and although they were worthy to be trodden under the feet of horses, of swine, and asses, and deserved to be eaten of all kind of vermin, to be utterly put out from among the creatures, yet hath God left them some governance. Yet notwithstanding let them know that this cometh not from any worthiness of theirs, and let them learn not to exalt themselves.
And let women know also, that although they be subject, yet God is very gracious unto them, in that they are put in possession of this preeminence, which is given to man over the beasts, when it is said, You shall rule: This is given in common both to the man and woman. And seeing that GOD hath yet left them this dignity, and that more is, hath not put them out of the hope of salvation, which is the chiefest matter: herein, as well as in all the rest, they have to give glory to GOD, and to make his name great, as he is well worthy. And on the other side, let men know also, what Paul showeth us in this text, which I allege out of the eleventh Chapter of the first Epistle to the Corinthians, to wit, that even as the woman is come of man, so men are maintained by the women, and that God hath so matched them together, that they must cherish one the other, in most loving and tender sort: and how that if man would go about to cast away the woman, it were as if he should defy God. And why so? For first of all it were not possible for any man to be in the world, if he were not made of father & mother. And hath not God said, Honor thy father & thy mother? Therefore if I despise women I must needs reject myself. For from whence came I? And by what means hath God made me? Hath he not given me my mother which is above me, and to whom I owe honor? And in the person of my mother, do I not owe the same to all women? Thus must we behave ourselves, according to the order that Paul setteth down: For God hath not so set up men, as though they should proudly rule over women, or tread them at their feet, or cast them out of their number, but that they should make a loving and tender account of them, and honor them, forasmuch as they are given them to be their companions. And thus we see, that both great and small, and they which have superiority, and they which are in subjection, have occasion to glorify God with one accord and common consent, especially seeing they know, that they are all indebted to him, and that he useth a marvelous bountifulness towards them. And again, that all in like sort have occasion to bow down their heads, and be ashamed of their sins, even as God also putteth them in mind, that they are faulty before him, and yet to live in love and concord one with another. So then there are three points which we have to mark in few words. The first is, that when God punisheth us, we cannot accuse him, nay rather we cannot deny him, but we are too too rebellious against his goodness. And therefore know we, that he always spareth us, and useth an infinite mercy toward us: and so we have occasion to glorify him. The second, that we must bow down our heads, knowing that his chastisements are to tame us, & forget this pride which is rooted in our nature, and sigh before GOD, and be ashamed of ourselves, and be not sturdy against the rod, when our Lord will make us feel our sins that we may escape condemnation. Let every one set himself thus in order.
And moreover, let such as have rule use it so, that they contemn [despise] not them which are their inferiors, but know that they owe them a duty: and (as I said before) let not men, which have preeminence over women, think that God hath given them leave to play the tyrants, and that they may account women as nothing: for they are their companions, as Paul speaketh, and therefore mankind must be maintained by this bound which God hath set, which we must account as an holy bond. And therefore seeing it is so, let us frame ourselves peaceably to this point, to nourish concord one with the other. For so we may generally apply this to our whole life, and gather a doctrine out of this text, which may serve both great and small. If the husband abuse his authority, and when God hath done him this honor to have preeminence over a wife, if he be a harebrained and wicked person, and giveth his wife occasion to become naughty, or handleth her rudely, or be an evil husband, & a spend all, let him assure himself that he shall pay sweetly for this honor which he received. So standeth the case with all preeminences, which God giveth in this world. It is an honorable thing to bear the word of God: but our condemnation will be the greater (as James saith [1.23.]) if we think not on it, to employ ourselves therein with fear and humbleness. If we be ambitious and desire to be seen, and to be accounted something, woe be unto us, our condemnation will be more grievous. For if one that is called to the office of teaching, do not walk as he ought for the edifying of all the people, if he do not his duty faithfully, the honor he was placed in, will cost him too much, it had been better for him he had never known what a pulpit meant, nor the office which was committed to him, than to have occupied such a place, and not served God as he ought. In like sort the administration of justice, and the rule of Magistrates, is an holy thing. But what? When they which are chosen & appointed to govern, be of a slanderous life, & the corruptions be so great, that they which a man would think should give good example, have nothing in them but hatred and favor, instead of equity and right, and pass not whether they serve GOD or no, nor care for the maintenance of his honor, but all is one to them, all things come to naught, & be in as evil state as may be: and blasphemers & whoremongers and other vices be borne withall, and instead of giving good example, be contemners of God and his word, and desire nothing else, but let every man do as him listeth [he desires] in all kind of sin and wickedness, running thereto even with full rein, and the good be oppressed and trodden under foot, their yards and measures be double, and all things be done with accepting of persons, and though a man sin not, yet shall he be double punished, and the innocent be made to believe they are the most faulty that may be, and other in the mean while be born withall: and though they have committed never so grievous offences, so that the world crieth out of them, yet they remain unpunished, yea they are holden up by the chin to harden them in their wickedness so much the more: what dealing is this? This is the honor that they, whom God hath advanced to his own place, and hath appointed as his lieutenants and officers, do unto him. So then we see, although Paul spake here precisely of the order of men and women, and to give a rule for holy marriage, yet that we are all generally taught, how we have to use God's graces: and they (as I said) whom GOD hath lifted up more high than other, have to know with all humbleness and fear, that they must do their duty, knowing that they must give an account to GOD: and that they rule not by reason of their fair eyes, as the proverb is, but to the end that God be honored above all, and men be kept in good peace and quietness. And this is the reason why I said in the beginning, that we must observe this natural order which GOD hath established amongst us.
For we can never be persuaded to answer our calling, that is to say, to take pains to do our duty, unless we consider wherefore and to what end our Lord calleth every one of us to his estate: the ministers of the word must mark why this office is given them, and they have to conclude, that it is not because a few should be seen unto, and that they should speak, and others hold their peace, & to have their learning commended, & that the world should judge whether they have a good gift or no. Why then? for the edifying of all. Was it our Lord's pleasure, that I should be here in the pulpit to be gazed upon? Nay his mind was that I should be as a trumpet, to gather unto him & to his obedience, the people that is his, and should be of the flock as well as other. Therefore when my voice is heard, it is to the end, that both you and I should be all gathered together, to be the flock both of God, and also of our Lord Jesus Christ. Therefore when we know this and wherefore God hath placed us here, then will we busy ourselves no more to exalt ourselves: but seeing that we are bound to all them which are committed to our charge, we shall be taught by this knowledge to say, We must take diligent pains, that we be not found faulty for not serving the Church of God accordingly as he made us subject thereunto. True it is that the office of preaching the word of God is a great and excellent honor, yet notwithstanding it is a bondage, although it be honorable. In like sort, Kings and Princes, and all such as have the execution of justice, although they be not as Magistrates appointed in some office under other, but are Princes themselves, wherefore is it that they rule over men? Why hath God appointed kingdoms, and principalities, and segniories? Is it because he would lift up an handful of people above the other? No, no. But when he appointed a certain kind of policy and order, his meaning was to provide for the weaker sort. So then when Magistrates are advanced to this honor, let them consider this end which Paul setteth down here: let them behold the order of nature: let them be thus minded, behold the Lord hath placed us in his own room, but it was for this respect, and to this end, that we should see to the common profit. Therefore we are bound to all them with whom we live, and over whom we have authority, & they are in such wise subject to us, that yet notwithstanding we must render an account to God. And if we suffer one to be trodden under foot, another to use craft and violence, and we bear with this, we must come before the heavenly Judge, who will make all stoop that hath been out of square in this world, when we shall appear before him: we shall not then want an adversary to accuse us, we shall lack no Exchequer man to put us in shute but GOD will play the part himself, and cause us to appear, and put in process against us, and condemn us.
Thus hath every one to apply this to his own profit. Let the ministers be careful on their behalf to do their duty, and seeing there are so many imperfections in them, let them take so much the more pains and call upon GOD very earnestly, that he may govern them by his holy spirit, and give them strength to master their charge which is so hard.
When they see the world so wicked and froward, that it can abide no good doctrine, & there is so much ado, and the devil layeth so many stumbling blocks, that a man would think all would come to naught in the twinkling of an eye, they must take more heart to them, and encourage themselves by the grace of God. And so the tentations [temptations, trials] which sin hath wrought, may in no wise make us worse or forslack in our calling, but rather stir us up so much the more to do our duty. Let the magistrates also on the other side mark, that they shall one day give an account before a Judge that marketh and noteth now whatsoever they do: and if they suffer doctrine and judgement to be turned upside down, they shall be guilty in his sight.
And therefore it behoveth them to walk more carefully, & say, "Well, it is true, that we must rule here, but it is upon this condition, that God be honored above all, and then that his people be maintained in peace and concord, if we see any wild beasts come and butt with their horns or bite with their teeth, so that we cannot take order but they will do much harm and violence, know we that these are the fruits of our sins. And yet let us acknowledge the grace that God doth us, in that he suffereth not all to come to naught, but bridleth them in some sort. Thus the chastisements which God sendeth us, ought to stir us up altogether to do our duty. And yet let husbands and wives remember what is taught them here: to wit, that they govern their households peaceably, knowing that seeing Marriage is an estate appointed by God, it must also be kept in all purity and reverence, and therefore every one hath to employ himself that way. But because the time will not suffer us to speak more at this present, we will keep the rest until another time.
Now let vs fall downe before the face of our good God, and confesse our faultes, praying
him that he would make us feele them in suche sorte to displease our selues in them, that
therwithall he may forme and fashion vs anewe to his image, and that we desire nothing
but to walke according to his commandements, and profite therein more and more,
renouncing all wicked affections, whiche hinder vs to serue him. And because we
cannot but haue alwayes many infirmites in vs, that he would beare with vs,
vntill he haue fully clothed vs with his righteousness: whiche shall be
when he hath taken vs out of this corruptible life.
And so let vs all say in humblenesse
and singlenes of heart.
Almightie God and