Sermon 5: Upon Ephesians Chapter 1

You also do trust in Christ, upon the hearing of the word of truth, that is to say, of the glad tidings of your salvation, by believing which you also are sealed with the Holy Spirit of the promise. Which is the earnest penny of our inheritance, to the redeeming of the purchased possession, to the praise of his glory.

We have seen previously how Saint Paul has declared, that there is no other ground of our salvation than God's free goodness, and that we must not seek anywhere else for the cause why he chooses the one and forsakes the other. For it becomes us to hold ourselves contented with his only will, purpose, and unchangeable determination. And whoever goes any further, must needs stumble into such a dungeon through his own rashness, as he shall feel that such as cannot honor God's majesty and everlasting ordinance with all lowliness and reverence, must every one of them (say I) come to shame. Therefore whenever we come to the searching of the cause of our salvation, let us learn to father it altogether upon God. It is true that to be God's children and heirs it behooves us to be of the body of our Lord Jesus Christ, which thing is done by faith: but yet can we not believe the Gospel except God draw us to it by his Holy Spirit. Now we see that he deals not alike with all men. For he could very well enlighten all the world, and bring to pass that there should be no unbelievers at all: but we see the contrary. Therefore let us assure ourselves, that he chooses whom he pleases. For if a man should ask the reason why he does it: it were too lofty a presumptuousness, and that is the very cause that makes so many overweening folk to break their own necks, for that they cannot find in their hearts to grant, that God governs men according to his own will, as of good right he may full well. Furthermore also Saint Paul has previously set the Jews and Gentiles both on one even ground, and that is a thing that requires yet longer discourse. For seeing that God had chosen Abraham's offspring, it might have been thought that there had been some worthiness in them. Surely if we have an eye to the special favor that God showed to the Jews, they are well worthy to be preferred before all the rest of the world. But if a man take them as they are of themselves: he shall find them void of all righteousness. For we must always come back to this point, that God is not bound nor obligated to any man at all: and his receiving of the Jews by free adoption, is not for that they were better worth than other men, or for that they might make any manner of boast at all of themselves. Therefore you see why Saint Paul says expressly, that they which believed in Jesus Christ in times past, are comprehended under God's election, as well as the others, and that the others cannot boast themselves to be more worthy, or to have deserved more than they, but that all must come to this point, that as well of the Jews as of the Gentiles God chose whom he liked and pleased, to the end that nothing should be considered in that behalf but his only mercy, and that all mouths might be stopped, and no man be able to allege that he brought anything of his own. However, when Saint Paul enters into this comparison between the Jews and the Gentiles, he says that if a man have an eye to God's accepting of the Jews for his own peculiar heritage, they were a holy lineage, and he had given them his Law and promises, by means whereby they were in more excellent and high degree, than all the residue whom he had forsaken and shaken off. But if we have an eye to God, all men's glory must needs be [reconstructed: laid at naught]. But Saint Paul in that place speaks only of the forgiving of our sins, and of our embracing of God's grace by faith: which things he shows cannot be attributed to any other cause, than only God's pitying of us. Also we have seen previously in the Epistle to the Galatians, how Saint Paul said to Peter, we are Jews by nature. For inasmuch as it was a common opinion, that the Jews were a holy lineage, because they were descended of Abraham's race: very well (says he), however the case stand, we have no other refuge nor assurance of salvation, but to believe in Jesus Christ: for he knew well that men are utterly undone and lost in themselves, because they bring nothing with them but God's wrath and curse. Therefore just as in those texts Saint Paul has shown that men beguile themselves, if they imagine that they have any merit or worthiness in them: so now for the better confirmation of the same doctrine, and to take away all disputing, and to beat back all replies, he brings us to this wellspring, namely, that God not only gives faith to whom he pleases, but also has elected and chosen us before the making of the world. You see then that the thing which we have to note in effect, is that all men from the most to the least are liable before God, and there is none so holy or excellent, that can exempt himself from that general state of men.

Now hereupon Saint Paul magnifies God's goodness, in that the Ephesians were gathered together, and made all one with those that were held and accounted before for God's people, and for the household folk of his Church. Before the Ephesians believed the Gospel, there was great diversity between them, as shall be declared yet more at large in the second Chapter. But notwithstanding that the believing Jews which had already been converted to our Lord Jesus Christ, were as brethren to the Angels of heaven, for so much as they were members of the head that was common to them both, whereas in the mean while the Ephesians were poor wretches, shut out from all hope of salvation, enemies of God, and plunged in all cursedness: behold, God took away that diversity, and ranged them both in one array. God's goodness therefore was so much the more manifest, in that he did so [reconstructed: draw] them back which were drowned in the bottom of hell, to match them with his own children, and to make them fellows and heirs of his heavenly kingdom. That therefore is the cause why Saint Paul having spoken of such as had believed in Jesus Christ before, tells us expressly, that God has gathered and established his Church in such wise, as it well appears that the greatest depend wholly upon him, and have not any other thing to rest upon, than his only mercy: and that those which were after a sort cast away, indeed and abhorred, have cause to glorify him, seeing he has delivered them from the confusion wherein they were. And herewith Saint Paul shows, that the thing which he had said before, is verified to us by the effects of God's grace. For (as I have said before) our election is a secret thing, indeed and incomprehensible. When men have inquired of it as much as is possible, surely they must needs quail in their own imaginations, if they mind to enter into the said everlasting ordinance of God. And therefore it is not lawful for us to seek any further than the Scripture guides us, and shows us the way. You see then that God's choosing of us, is hidden in himself: but yet he yields us records of it by the gifts of grace which he bestows upon us, as by faith, which is a gift of the Holy Spirit. Mark that for one point.

Now, were it but such a gift, as when he makes his Sun to shine both upon good and bad, or as when he causes the earth to bring forth fruit indifferently for all men: the same ought also to be reckoned among the gifts and benefits of God. But faith is a singular gift, which is not bestowed commonly upon all men, but is reserved of God as a jewel for those whom he likes well of. And what is the cause of it? We are all of us the children of Adam, and we are all of one mould. Why then does he enlighten the one sort, and let the other alone in their blindness? There is no other cause but his own choice. So then although we cannot conceive neither by wit nor by reason, how God has chosen us before the making of the world: yet we know it by his showing of it to us, and experience itself attests it sufficiently, inasmuch as we are enlightened by faith. What is the cause that I receive the Gospel, and stick to it, and in the mean while others abide still in their beastly blockishness, or rather bear a spiteful rancor against the doctrine of salvation? If I imagine that it comes of my own ability, I am a traitor to God. For we must always come back to that which we have seen already, and say, Who is he that has made you to excel others? Saint Paul then does in that saying pull down all loftiness of man, to the end that no man should advance himself, nor allege that he has aught of his own. We must not think (says he) that we have any worthiness of ourselves, but that every bit of it comes from God. Therefore in this text Saint Paul shows by experience, how the Ephesians had been chosen of God, and that it behooved them to have their whole faith grounded thereupon, that is to say, upon God's free goodness. And for proof thereof (says he) you have heard the doctrine of the Gospel, and believed it. But how does that come to pass? He shows that it must needs be that they were confirmed by the Holy Spirit. Now, if they were confirmed, it was of necessity that the Holy Spirit must needs have worked beforehand. And so it is to no purpose, to enter into so deep a maze as God's everlasting ordinance. For he shows us as it were with his finger, how he has chosen us, at least if we play not the churls with him, but acknowledge the good that he has done us, and are fully persuaded and resolved in ourselves, that there is no other cause of it, than for that he had given us his mark from before all everlastingness: that is to say, for that he had reserved us to himself, as his own children. Now then we see Saint Paul's meaning: and therefore let us learn to leave making of long ranges, when the case concerns our imputing of all things to God's only mere mercy. For the faith that we have, does show it well enough, because that (as I have said before) the same comes not from our own mother wit, but as a gift that comes from above, and such a one as God communicates not to all men without exception, but only to such as he pleases.

Furthermore here are many words well worth the weighing. For on the one side Saint Paul intends to magnify the grace of the Holy Spirit, by showing that we can have no part nor portion in our Lord Jesus Christ, nor in any of all the benefits that he has purchased for us, except God put us in possession of our salvation by his Holy Spirit. That therefore is one point. And yet notwithstanding Saint Paul fails not to show therewith the inestimable benefit that we have by the Gospel, in that he terms it the word of truth, and the glad tidings of salvation. For first of all he meant to assure us, to the intent we might have an infallible warrant to call upon God without doubting or grudge of conscience. For so long as we are in doubt whether God loves us or hates us, it is impossible for us to pray truly to him. And so by that means you see how our salvation is utterly defeated, according to that which is said by the prophet Joel. And it is a common doctrine in the Holy Scripture, that we cannot obtain salvation, but by fleeing to God with prayer and supplication (Joel 2:32). But we should be shut out from that, if we had not the said warrant, as we shall see more fully in the third chapter. Therefore it stands us in need to be thoroughly assured, that God is our Father, and that he accepts us for his children. And how shall we be warranted that unless the doctrine of the Gospel be so certain in all points, as it be not lawful for us to bring it in question? That therefore is the cause why Saint Paul says that it is the word of truth. No doubt but there are other truths also: for even when God threatens us, he does it not in jest nor yet in vain: for as well his threatenings as his promises have their execution sure and certain. However, forasmuch as the present case concerned the correcting of all distrust in us, as to which we are too much inclined: Saint Paul has termed the Gospel the doctrine of truth: as if he should say, my friends, God is a faithful witness to you of his own will: for the Gospel is as much as if he laid forth his heart to you: and therefore settle yourselves upon it. Moreover also he says, that our salvation lies enclosed in the Gospel: and that it is to make us to love it, and esteem it. For should we be so [reconstructed: careless], or rather stark mad, as to hold scorn of our own welfare? But yet notwithstanding he says, that all this comes of God's mere mercy, and of his everlasting election, which as in respect of ourselves is far off, and unknown to us, but we have knowledge of it by the Gospel, which is the means and instrument thereof. For to what purpose were it that our Lord Jesus Christ has offered himself in sacrifice to reconcile the world to God his Father, unless we were made partakers of it by faith? Now, faith is not an opinion of man's conceiving in his own brain: but a settled belief, that God cannot lie nor deceive us, and that it is not to be feared, that our hope shall not come to good end, if we wait upon him. So then, to be short, Saint Paul's intent was to show, that if we have the skill to make our profit of the doctrine of the Gospel, we shall no longer stand in a wavering and perplexity, but shall be able to call upon God with open mouth, acknowledging ourselves so bound and wholly indebted to him in all things, as we fear not but that he avows us for his children, and are accepted at his hand, and that he hears us in all the prayers that we make to him. Thus much concerning the first point. Therefore according to Saint Paul's exhortation let us learn to rest in such wise upon the doctrine of the Gospel, that it may be as much to us, as if God showed himself visibly to us, and that the heavens were opened to us: and let us always bear in mind, how it is avouched by the mouth of our Lord Jesus Christ himself, that whenever sins are [reconstructed: forgiven] by the preaching of the Gospel, the same is out of hand ratified in heaven (Matthew 16:19; John 20:23). Thus you see what certainty we ought to have, that we be no more doubtful whether God will hear us, or no. But like as the Gospel teaches us to believe, so also Saint Paul shows us that we ought to esteem it as an incomparable treasure, for so much as it is the power of God, tending to the salvation of all that believe, as he speaks of it in the first chapter to the Romans (Romans 1:16). Seeing then that we are forlorn and undone of ourselves, and there is no other means to call us back again to God, but by the Gospel: let us set store by that treasure, and be well advised to make our profit of it. And in so doing let us boldly despise both the Devil himself, and all his temptations which he practices against us, seeing that God calls us, and has given us a sufficient record of his fatherly love and good will towards us.

But let us come to the second part which I glanced at. For Saint Paul shows that besides God's vouchsafing to have the Gospel preached to us, it behoves him also to work by his Holy Spirit and by a special grace. And in very deed we shall find many that will well enough grant that God was not moved to send us his Gospel upon any other cause than his own, mere free goodness. But therewith they surmise that the cause why some receive it and some receive it not is that their own free wills rule the roost, and by that means God's grace is diminished. For God offers us not his grace as a man should offer an apple to a little [illegible], so as he that could run best should come and have it. If God should cast it out so, it is certain that the greatest part of our salvation should proceed of our own power and policy, and the commendation thereof should redound to ourselves. Now then, after Saint Paul has shown that God has called, and daily does call us to the inheritance of his heavenly kingdom, and that his so doing proceeds of his own mere free goodness, he adds further that it behoves us of necessity to be touched with his Holy Spirit. Indeed he sets down but the one part of the grace of the Holy Spirit, and that is because he had set down the other part before, for he has not in this discourse forgotten anything that belonged to his matter, but he began with God's free goodness wherewith we are all filled, and showed that faith springs out of the said fountain of free election. And now for the second part he adds that God's enlightening of us by his Holy Spirit — so that whereas we were blind, he has printed his grace in our hearts, and bowed and bent them to the obeying of him — is not enough for us, but that moreover he must be compelled to confirm us and strengthen our faith, by giving us an invincible constancy to hold out to the end. You see then that the thing to which Saint Paul brings us is that besides our receiving of faith at the hand of the Holy Spirit, and besides his enlightening of us by his grace, whereof I have spoken already, he does also stay us in such a way that we fall not away. For the better understanding hereof, we must first call to mind the thing that has been treated more at length already: that is to say, that so long as God lets us alone in our own state and plight, we are blind wretches wandering in darkness, and whatever is preached or spoken to us, we abide still as blocks in our brutishness. For the sensual man shall never understand anything that belongs to God, or to his own salvation. You see then how we are utterly barred and excluded from the heavenly light, till God pity us and give us the Spirit of light and insight. Mark that for the first point. Howbeit, forasmuch as that point has been discussed heretofore, it suffices to do no more but to put you in mind of it.

Now there is yet another point, which is that when we have once embraced God's grace by faith, so as we know that our Lord Jesus Christ is he in whom we find all that is requisite to make us perfectly happy: it behooves us to be established in the same. For why? Let us mark how wavering men are. He that is best disposed to follow God, shall by and by fall, because we be so frail that the devil will overthrow us every minute of an hour, if God held us not up by strong hand. And for that cause is it said that God utters his power in maintaining us, when he has chosen us, and given us to our Lord Jesus Christ. For if he fought not for us, alas what would become of us? We should be confounded out of hand, and we should not take one or two falls, but infinite falls, as I said before. As soon then as we were in the way of salvation, by and by should we surely be turned out of it by our own frailty, lightness and inconstancy, unless we were held back, and that God wrought so in us, as we might by his Holy Spirit overcome all the assaults of the devil and the world. Thus does God's Spirit work double in us as in respect of faith. For he enlightens us to make us understand the things that else should be hidden from us, and to receive God's promises with all obedience. That is the first working. The second is, that the same Spirit is compelled to continue in us, and to give us perseverance, that we quail not in the midst of our way. That then is the thing that Saint Paul treats of as now. As if he should say, my friends, you have known God's grace, and you have had experience of it, and that he has drawn you to the obeying of his Gospel: for you had never access to it, if he had not shown himself pitiful toward you. But yet assure yourselves, that he doubles his grace, in that he gives you power to hold out in the same. For had you continued but two or three days, or two or three years, or even more: it was necessary that God had helped you therein, for else you should always have been in a wavering, indeed, and as poor wretches at your wits' end, without any certainty at all, but that God has promised to have a care of you, and to guide you continually till you be come to your way's end, and have accomplished your course. That therefore is the cause why he says here, that they were sealed or signed by the Holy Ghost. Now it behooves us to mark well the similitude that Saint Paul uses. For we know that documents are made authentic by seals: and that has been in all times. True it is that men did not set them to in such manner as they do nowadays. But yet notwithstanding in stead of signing them with their own hands, they delivered their seal or a ring, and that was the manner of the publication of testaments, and of other evidence, and of all bargains and covenants. In this respect Saint Paul says that we must be sealed in our hearts. True it is, that to speak properly, he should have said that the Gospel was sealed. However, to the end to make us understand that the fault comes and springs from ourselves, and that the Gospel is a doctrine of sufficient authority of itself, he intended to show us, that God's sealing of his truth is in respect of our hard heartedness, and inconstancy, for that we be shaken with every wind like wavering reeds, until such time as he has strengthened us. But however the case stand, let us mark that the Holy Ghost is as it were the seal with which he ratifies and warrants his truth to us. Now I have told you already how greatly we stand in need thereof. For although we grant that God's word deserves to be admitted without gainsaying or reply: yet we cease not to doubt of it, and that we find well enough by experience. For whenever any trouble or vexation comes, we are as folk dismayed, whereas if we were thoroughly persuaded of God's goodness in such way as he assures us of it, it is certain that we should not be in any such fear. All the temptations then which shake us, do show well enough that we profit not as we ought to do in the Gospel. And therefore God is compelled to warrant it on his behalf by his Holy Spirit, and to print it so surely in our hearts, as we may be steadfast, and as the same steadfastness may not be beaten down by all that ever the devil can work or devise to overthrow [illegible]. But we shall understand this thing yet better, by making continually such examination of our own weakness, as I have spoken of before. For take we all the reasons of the world, and yet shall we never be certified so fully and perfectly as is requisite, that God will be merciful to us and defend us in the midst of all the perils of this world. For we be here as it were in a sea, the winds and storms assail us every minute, and we be still in danger of swallowing up. How then may we despise Satan, being as wretched sheep unprovided both of armor, weapon, and all other means of help? How can we be merry both in life and death, knowing that Satan might do anything against us: if we were not well sealed, and after an authentic manner. So then, besides that in this text we be warned to rid ourselves of all presumption and overweening, that only God may be praised and magnified: we may also gather therewith upon Saint Paul's words, that we have armor and weapon with which to encounter and fight well, and that although our enemy be mighty and sturdy, yet he shall never overcome us, so we take the advantage of that which is said here, namely that God's Spirit seals the truth, and the certainty of the promises of the Gospel in us.

And Saint Paul adds yet one more similitude, saying that God's Spirit is as an earnest penny. And let us not think it strange that Saint Paul has so mightily confirmed this doctrine, since the devil has never ceased from the beginning of the world to puff up men continually with some foolish opinion of their own wisdom and virtue. The cause of Adam's fall was that he insisted on advancing himself higher than was lawful for him, and being wiser than God — which thing God gave him not leave to do. Even so stands the case with us, and the devil pursues his challenge still. For behold, he overthrew mankind by that sleight, and all his endeavor yet still is to make us believe that we are able to do this and that. Therefore it was incumbent on Saint Paul to rid men of that false and cursed opinion of their own freewill and self-virtue, and to show them that they are beholden to the Holy Ghost for all. Mark that for one point.

Secondly, we are so gross and earthly, that we need to have the doctrine chewed to us, and we cannot conceive any more of God's gracious gifts which are invisible, than we see with our eyes, and touch with our hands. Therefore it was requisite that Saint Paul should by similitudes declare how it is God's Holy Spirit that puts us in possession of the Gospel, and of all the benefits contained therein, and which holds us in them to the end. Now we know that bargains are confirmed by giving of an earnest penny, which men commonly call a God's penny. For as much then as in buying either lands, houses, inheritances, or wares, although a man's bare word ought to suffice, yet notwithstanding men are so ill disposed, that if they perceive any disadvantage to themselves in the matter, they will not be ashamed to eat their word: therefore was this ceremony of giving an earnest penny added: and it is all one as if the payment were fully performed, so as the bargain were utterly past calling back again. Saint Paul then means here, that God's Spirit serves to warrant our salvation to the full. And to what end? For your inheritance (says he) to the day of your redemption. It is true that we are God's heirs even in that we are his children. But we must note how it is said in Romans 8, that our salvation is shut up under hope. So then, we cannot see it, nor enjoy it as now, according to Colossians 3, where it is said, that we are like dead men that are departed out of this world, and that our life is hidden with God in Christ. Therefore although we are God's children, yet have we not the full enjoyment of it as yet. And it is all one with that which Saint John says in his canonical Epistle. We know (says he:) whereby he shows that our faith is not doubtful: but yet he adds that it is not yet seen, (or it does not yet appear,) but we must wait for the day wherein we shall be like to God, and then we shall have light to see the thing perfectly, which we do but believe as now. Again, we have seen how Saint Paul said in 2 Corinthians, that as long as we are in this earthly pilgrimage, we are (after a sort) absent from God. Why? We walk (says he) but in hope, and we do not see the thing as if it were present, but we see it by faith. In short, although we are passed from death to life (as is said in John 5:) yet do we fight against an infinite number of deaths, because we are besieged by them. And Saint Paul does well match both together in this text. For on the one side he says we are not yet come to our redemption and heritage: and yet at the same time he shows, that we are nevertheless sure of it for all that, and that nothing but our own unthankfulness prevents us from glorying fully in God, and saying with full mouth, that we doubt not of our coming to the heavenly life, since we have an earnest penny thereof by the Holy Ghost, and are so knit to our Lord Jesus Christ, that all the goods which he has belong to us, and are made common to us by faith. Therefore let us mark well what is contained in these words of Saint Paul. He says that the Holy Ghost is our earnest penny. Seeing it is so: we must surely be sure of our redemption, of which we shall have the possession at the last day, indeed even to the full: and that does the thing of itself show sufficiently. For we are but silly worms of the earth, we are surrounded with rottenness and corruption, we are beset with so many miseries as is pitiable to see, the world rails upon us, and mocks us and our simplicity, we are forced to endure hunger and thirst, it seems often times that God has forsaken us, and after a sort cut us off, yes, and that he vouchsafes not to pity us, as the most despised creatures of the world. Behold at what point we are to outward appearance. And therefore it is incumbent on us to have a remedy, to protect ourselves in the midst of so many perplexities and heartaches. That is the cause why Saint Paul says purposely, that the Holy Ghost is our earnest penny. Although then the world has the bridle loose to trample us under his feet, as they say: although our Lord keeps us occupied with many temptations: although he humbles us in such a way, as it may seem that we are as sheep appointed to the slaughter, so as death is continually between our teeth: yet are we not unprovided of good remedy. Why? Seeing that the Holy Ghost reigns in our hearts, we have something to boast in even in the midst of all our temptations, according as it is said in Romans 8, that being once assured that God takes us for his children, we may not only call upon him, but also although we are afflicted and tormented, yet we cease not to be always fully and infallibly resolved that he is our Father, to lead us to the glory of heaven: for even that also is [reconstructed: the means] whereby our hope is tried.

Furthermore we are also warned to walk in patience, and that seeing God has given us his holy spirit for an earnest penny, we must not be so hasty and impatient as we have been accustomed to be. For if God handles us roughly, by and by we fall to grudging, and are very loath to suffer anything: for we see how tender and nice we are by nature. But we must endure patiently, because God will not have us come to his kingdom at one leap, as they say, but will have us pass by this world through the midst of thorns and briars, so as we shall have much ado to get through, and we shall be in great distress. Seeing that he will have us led such a way, and yet notwithstanding gives us so good a remedy as ought to suffice us, which is that he strengthens us in invincible constancy by his holy spirit: let us stand in a readiness to fight till the time of victory be fully come. It is true that our faith does even now already get the upper hand: but we receive not yet the fruit of it, nor do we fully enjoy it. Therefore we must determine with ourselves to sigh and groan continually, and yet therewith also to rejoice. For (why? to rejoice in our hearts, and also) to cry with Saint Paul, alas wretched creature that I am, who shall deliver me from this prison of my body, are things that may match very well together. Therefore let every one of us mourn, indeed and be grieved at the heart, for that we are still so much given to our wicked lusts, and to the number of vices that are in us. And yet notwithstanding let us cease also to say that we thank God, and to be contented with his giving of such portion to us as ought to suffice us, and to wait his leisure till he accomplish and perform the thing that he has begun, seeing we have his holy spirit so dwelling in us, with a promise that we shall never be destitute of him to the end. Thus you see how we are here encouraged to take heart of grace, and to walk in such constancy, as all the miseries of the world may not stop us of [illegible], till we be come to our race's end. And that is the cause why Saint Paul speaks purposely of redemption. It is true that we are redeemed by our Lord Jesus Christ, and he is given us for our redemption or ransom, as is said in another text: yet notwithstanding we have not the effect and full fruition of it as yet. Then there is a double redemption: one which was accomplished in the person of our Lord Jesus Christ, and another which we wait for, and which shall be shown upon us at his coming again. According to which Saint Paul says in Romans 8, that although we groan and be held down in anguish, yet we must not be dismayed at it, nor think it strange: because all creatures (says he) do bear us company, indeed and be as a woman that labors in childbirth. For we see that all the world is subject to corruption through the sin of Adam. Seeing then it is so: let us not quail in our groanings, but let us so measure our affections as to hold us contented in that we have our redemption purchased in the person of our Lord Jesus Christ, and thereupon trust that he will accomplish the same thing in us and in our persons, which he has brought us in his own. The thing therefore that Saint Paul meant to say, is that God's spirit is our earnest penny during the time that we wait to be taken out of this transitory life, and to be set free from all miseries, specially from the bondage of sin, which is the heaviest burden that can be. Until such time then as we are delivered from all those things, we must rest upon this, that God's spirit dwells in us.

And as touching the redemption of purchase: it may well be taken for purchased redemption: for it is a very rife manner of speech: like as when it is said, the spirit of promise, it is meant, the spirit that assures or warrants all the promises: the spirit of the fear of God, because it is he that makes us obedient to his righteousness. So likewise when he speaks of the redemption of purchase, it may well be said that it is the redemption which was purchased for us, to show that if we feel the effect of it in ourselves, so as we be out of all doubt of the things that Jesus Christ has done for us, we must not mistrust that he has suffered in vain. For surely his suffering was to no purpose at all toward us, unless it came to us, so as it might redound to our profit, and we enjoy it. That therefore is the thing that is purchased in the person of our Lord Jesus Christ. And yet in the meantime, as in respect of ourselves he reins us in, to the end we should not through our own ingratitude refuse the benefit that God offers us, that is to say, our rejoicing in our afflictions, because we know that our salvation is sure, nor rebel against God and blaspheme him, but walk on quietly till we are delivered from this prison wherein we be, and till we are fully set free by being gathered together in our Lord Jesus Christ.

Now let us cast ourselves down before the majesty of our good God, with acknowledgment of our faults, praying him to make us feel them more and more, indeed even so far as to bring us to utter aversion of the wretchedness that is in ourselves, so as we finding that there is nothing in us but a dungeon of all naughtiness, may learn to resort to his righteousness, and to seek it at the wellhead, and to acknowledge that he has shown himself a merciful father toward us, not doubting but that thereby he meant to assure us also that he had adopted us before the beginning of the world, to the intent we should continue in calling upon him with true steadfastness and never give up. And so let us all say, Almighty God, heavenly father, etc.