Sermon 9: Upon Ephesians Chapter 2

1. Even then when you were dead through your offenses and sins. 2. Wherein you walked for a time, according to the course of the world, after the Prince of the power of the air, which is the spirit that works now in the children of unbelief. 3. Among whom we also had all of us sometime our conversation, to wit, in the lusts of our flesh, doing the will of the flesh, and of the thoughts, and were by nature children of wrath, as others were. 4. But God who is rich in mercy, through his great love with which he loved us, 5. Even when we were dead in sin, has quickened us together with Christ, by whose grace you are saved.

We have seen already heretofore, that to know God's infinite goodness thoroughly, we must always consider what we are ourselves, and what our state is until God has pitied us to succor our wretchedness. For until men have so examined themselves, how wretched and miserable they are, surely they will never yield God the hundredth part of the honor that he deserves. Therefore let us bear well this lesson in remembrance, that to yield God the praise which is due to him, every one of us must consider [reconstructed: what he was of himself], if God had not reached out his hand to him. And in good faith, what is our nature in general? It is to think nothing but all manner of evil: and that is the matter which Saint Paul treats of as now.

In the first chapter the matter which he treated of continually, was that we cannot sufficiently exalt our God, considering the mercy that he uses towards us. And now to express the same yet the better, and to touch us the more to the quick with it: he shows us as in a picture or in a glass, what men are till God has prevented them with his grace, and called them back to himself. Therefore he shows that we are [reconstructed: plunged] in so horrible a dungeon, that the very thinking of it ought to abash us, and make the hairs stand up upon our heads: for it cannot be but that thereupon we must needs be moved and inflamed to bless God's name, for that he has sought us so in the bottom of Hell, to draw us up to the kingdom of heaven. And our Lord Jesus Christ, to show in what case he finds us, says that he is come to the end that the dead should rise at his voice. You see [reconstructed: then] that the office which the Son of God takes upon him, is to draw us from death to life, by the doctrine of his Gospel. According to which he adds, that such as believe in him, are passed from death wherein they were held down, and are entered into the heavenly life. Not that the faithful do enjoy it here already, but because they possess it in such wise by hope, as they are thoroughly assured of it. Now whereas our Lord Jesus Christ says, that his voice has power to raise the dead: he takes it by a similitude. For whatever life we [reconstructed: surmise] ourselves to have: yet notwithstanding if we be separated from God, we will be in a spiritual death, however the unbelievers imagine themselves to be more than alive in their own wisdom and virtue. And therein do they harden themselves and make their brags of it to the uttermost. But let us see where the wellspring of life is. It is in God, and they are alienated from him. Also let us see what is the true life of man. It is not that he should be [reconstructed: subtle] and fine-witted, and be able to compass his matters well in this world by his own cunning and policy, or to purchase himself renown, or to be witty and well advised to give counsel to all other men: it is not that he should excel in all human sciences and in all arts: nor is it that he should be esteemed and renowned as a [reconstructed: man] of noble courage, or as one that has the other virtues that are commendable among men: but it is a higher thing that we must begin at, namely to know that God is our Father, that we are defended and preserved by the light of his word, and enlightened by faith to know the way of salvation, and to assure ourselves that our whole welfare lies in him, so as we seek it there with all lowliness: and also to know the means whereby to attain to it: that is to wit, by having our Lord Jesus Christ in whom the whole fullness of grace is offered us.

Thus you see what the spiritual life of man is, and where it lies: that is to say, in the light of God's word, and in the working of his holy Spirit, so as we be newly fashioned again according to the image that was lost, and utterly defaced in us by Adam's sin. And is that to be found among worldly men? Indeed even among those that are most honored? No surely. Then is it not without cause that our Lord Jesus uses this comparison, saying, that we be raised from death by means of the Gospel. For flourish we never so much, bear we never so fair a gloss before men, and seem we to have never so much reason to be held in esteem: yet are we but wretched carcasses, there is nothing but rottenness and filthiness in us, God loathes us, we be damned and forlorn before him, the angels abhor us, all creatures curse and condemn us, and all things ask vengeance upon us, because we defile them. For there is such corruption in man, that heaven and earth must be infected with it, until God has changed them. The thing then which our Lord Jesus Christ's saying imports, is, that until we be renewed by the Gospel through the faith that proceeds from it: we be but as dead men, there is not one drop of life in us that deserves the name of life. And to be short we be as good as buried in our graves, and must go out of them again, whereby we be made to understand, that we be cut off from God's kingdom, and consequently that there is nothing but filth in us: and yet notwithstanding that God vouchsafes to be knit and united to such as put their trust in him and in his goodness. That (say I) is our rising again. To be short, we must always consider, that man brings death with him even with his birth: not only because he is mortal, but also because he is separated from God. We be mortal creatures, and it were but in respect that we must needs pass through this world, and depart from there whenever it pleases God: but we be also dead beforehand. And how is that? Because our souls are altogether sinful. There is neither thought nor affection in us, which tends not to evil: all is repugnant or rebellious against God, and against the rule of his righteousness. When we imagine either one thing or other, we can never devise anything in our minds, but sin and unrighteousness, according as it is said in Genesis, that God knew that all that ever man had in his thought and imagination, was sin. Now since it is so, let us understand that although we had knowledge of good and evil, and that we had far greater skill and discretion than we have: yet are we so marred, that all our desires and lusts rebel against God, as it were to make war against him. Seeing then that we be so corrupted in our souls, and that there is neither thought nor affection which is not utterly naught: let us not think it strange, that God with his own mouth avows us to be dead, notwithstanding that through our own fond self-conceit, we imagine that there is some life in us. And that is the very thing which Saint Paul treats of here, in saying that the Ephesians were partakers of the above mentioned grace, though they were dead through their own sins and iniquities. As if he should say, To the intent you may the better esteem the value of God's grace, and what it brings with it: think not only upon your present state, but consider that if God had left you such as you were of yourselves, and had not helped you at all, but had let you follow your own course: you had been undone. Consider what your nature is, for you were dead, and there was no hope that ever you should be quickened again, because it is not in the power of man's own free will, to give himself life again when he is once dead. Know therefore that God did draw you out of the dungeon of all destruction, yes rather out of the bottom of hell, when he vouchsafed to adopt you to be his children, and to call you to the knowledge of his Gospel. We see that this saying of Saint Paul's, is conformable to the doctrine and record of our Lord Jesus Christ.

So then, let us always run back to the wellspring whenever we are tempted to glory in our own virtues, and imagine ourselves to have I know not what to advance us withal: let us resort to our natural state, let us consider that we had been undone, and that we were undone yet still at this day, if God of his infinite mercy had not drawn us out of the confusion wherein we were, and delivered us from it by the means of our Lord Jesus Christ. And it is purposely said in offenses and sins: to stop all men's mouths, that no man might make proffer to withdraw himself from the common array, nor think that anything is so grievous as the corruption of our nature, which cannot be stayed but by death. If Saint Paul had set down but one of the words, either offenses or sins: by and by there would have been answering and replying. For some would have thought themselves to have been of the common array. And others would have said, Very well, though there be some sin in us, though there be some fault in us, it does not therefore follow, that we be utterly condemned and cursed of God: for will he use such rigor and extremity against us? But Saint Paul has joined both the words together, to show that there is nothing in our nature, but all wickedness and sin: and in a word, that there is not one drop of life to be found in it. Therefore it is all one, as though he meant to aggravate or make the thing heinous, which men on their part would make light. For if we have never so small a portion of virtue, yes, or but a shadow of it: we will needs exalt it above all the mountains of the world. But if there be any vices in us, though they be never so gross and apparent, yet we make but very light faults of them. Therefore it stood Saint Paul in hand to beat down this foolish presumptuousness of men, and to show them that they be wholly sapped in sin. For although he speaks here to the Ephesians, yet he speaks generally to all men. And in good truth, he expresses it yet better, in saying, that we walked according to the course of the world: for the evil lurks unnoticed, till it reveals itself by its fruits. And the cause why men cannot humble themselves before God as were requisite, is that they flatter themselves till they be convicted, and be compelled to stoop and to hold down their heads in spite of their teeth. For we see what hypocrisy is in us, insomuch that we would bear ourselves in hand that black were white, and never find ourselves faulty, so long as our misdeeds could not be laid open to our faces, nor any man stop our mouths, by witnessing them to our heads. To have many wicked thoughts, or to be tempted to do this or that evil, we think it no sin at all. To be short, Saint Paul has justly set down, that the Ephesians walked in their sins: to the intent to show, that he speaks not of a thing which ought to be unknown to them. For in beholding their own lives, and in beholding what they had been, and what course they had followed: they should be driven to confess that they were utterly forlorn and cursed before God. Therefore whenever our hypocrisy hinders us from submitting ourselves to God, and from beating ourselves down by acknowledging of our sins: let us learn to look into our life. Truly, although we perceived a whole million of faults which we have committed: yet is it nothing in comparison of that which God knows. Yet notwithstanding to waken us the better, that we may not be deceived by our own self-flattery, as we have been wont to be: let us always judge of the root by the fruits of it. Seeing then that we be guilty of offending God so many ways, let us conclude thereupon, that there is nothing but perverseness in our nature. And to show the better that he speaks not here of any one sort of men, but of all mankind: Saint Paul adds, that it was according to the course of the world. The word that he uses here, signifies the course of time. As if he should say, Even as we see the sun does daily rise and go down, and as we see winter and summer follow one another: so is it an ordinary custom, yes and even the nature of man to be utterly perverse, spiteful, and rebellious against God, and there is nothing in him but all manner of lewdness and corruption. It is not for men to say, [reconstructed: Tush], evil custom has gotten the upper hand: and again, this serves for some men, but all do not so: there are some nations more sinful than others, and there are some men more stubborn and malicious than others, but yet there will always some virtue be found in some other men. Indeed, says Saint Paul: for it is the common course of the world. As if he should say, it is so natural (to all men,) as there is no disputing whether one man be bad, and another good. For just as fish is made to suck up water: so are we suckled, or rather made stark drunk with all manner of iniquities and sins. We be so filled and stuffed with them, that we burst again. Thus you see how Saint Paul meant here, not to rebuke some one sort of men, but to show all men without exception what their state is, till God has redressed it. Therefore let us open our eyes, and look into the thing that Saint Paul says, and we shall perceive that all our worthiness and nobleness is deciphered to us here, here are our arms blazed: that is to say, that we be but dead men, till God quicken us by his mere grace. Again, to the end we should know that this death proceeds not from elsewhere than of our own sins: it is said, that we be all corrupted, that there is nothing in us but faults, sins, and offenses, and that all our whole life bears record thereof, so as the fruit shows what the root is. And on the other side, that our starting aside is not for once and no more, but that we tend wholly there, that is to say, to evil: we be inclined thereto, or rather we be carried headlong thereto, yes and we be driven with such a rage, that we never cease striving against God, till he has brought us in subjection to him by his holy Spirit.

And Saint Paul thinks it not enough to say so: but adds things which ought to make us tremble yet more, saying, that it is according to the prince of the air, according as he has all power in the world, according to the spirit that rules all the unbelievers. His speaking after that manner, is to show, that until God has quickened us by means of our Lord Jesus Christ, and until he has gathered us to him: the devil has dominion over us. See, I pray you, what the dignity of men is, until Jesus Christ has ransomed them. They die not once and away, (but everlastingly:) and he must needs by his Gospel make them partakers of the salvation which he has purchased for them. Then until God has wrought in us by his grace, whose are we? The devil's: he is our prince. To be short, he has all authority over us, and rules us with such tyranny, as there is nothing but dragging of us to him by force. But Saint Paul uses this word Spirit purposely, to show that the devil rules all our thoughts, all our affections, and all our desires, that he possesses us, and that we are all wholly his bondslaves. At a word, we cannot stir one finger, we cannot once move, we cannot think one thought, but the devil is at our elbow, and hauls us in such a way, as we utterly become deadly enemies to God. When we hear these things, it is no time for us to fall asleep and to flatter ourselves, nor to be so lusty and presumptuous, as to go to law still with God, as though there were some goodness in us, and that he were bound to acknowledge our virtues. Must not men needs be too far out of their wits, when they continue still in their hypocrisy, and will needs stand their ground against God, and win him by their replying, after that the Holy Spirit has thundered so dreadful and horrible a sentence upon our heads? Then if a man be considered in himself and in his own nature, what shall he be able to say? Behold, a creature cursed of God, and worthy to be cast out of the common account of all other creatures, indeed even of worms, flies, lice, and vermin. For there is more valor in any vermin in the world, than there is in man. For man is a creature wherein God's image is defaced, and the good that he had put in it, corrupted: there is nothing in it but sin, insomuch that we are the devil's limbs, and he not only rules us, but also possesses us and is our prince. If we are once thoroughly persuaded of this in our hearts, shall we not on the one side have cause to run quaking to our Lord Jesus Christ, and to hold ourselves shrouded under the shadow of his wings? And on the other side, must it not needs be a beastly blockishness, if we are so thankless as not to magnify God's goodness, in that he has drawn us out of such a dungeon to himself, to make us companions and brethren not only of the Angels of heaven, but also of our Lord Jesus Christ, who is the Lord of glory, thereby to put away all reproach, and instead of being hateful to all creatures, to make us bear his mark, and to be honored, and to be embraced by the Angels, as their brethren, and to be avowed by our Lord Jesus Christ as members of his body? So then, now we see Saint Paul's meaning.

And further, so that all replying should cease: he shows what the power of the devil is. For he could have said in one word, you have lived after the manner of the world, that is to say, devilishly, for so does the thing that he speaks import: but in stead of naming the devil in one word, he says first, according to the prince that has his power in the air, and the spirit that works even now in the rebellious children. In saying, the prince that has his power in the air, he disappoints us of all starting holes. For it is not for naught, that the devil is named the prince of the world: and yet it is not for that he reigns over the sun, the moon, the stars, the skies, and the earth: but for that he holds us captive in his bonds: because we are not worthy to be governed by God. For had Adam continued in the soundness wherein God created him: God would have held us as his children. But after the fall of our first father, God left us, and Satan took us in possession. True it is that Satan cannot do anything at all without God's leave: for whereas he is named the prince of the world, it is not meant that he fights in such a way against God, as it cannot be known who is the stronger: that were a cursed blasphemy, and like these heretics, which seeing such phrases in the scripture, have imagined that the devil does now and then resist God, and that he has such force and power, that God is compelled sometimes to give him place. But such words are stark madness. Nevertheless this sovereignty of Satan is God's just vengeance, according as it is said, that he delivers us into the hands of our enemies, when we cannot abide that he should reign over us. And so is that thing fulfilled and verified in us all. Forasmuch as God has printed his mark in us, we ought to be governed by his Spirit: but our father would needs exalt himself, he would needs set up his bristles against God, and he was not contented with his own state and bounds. Forasmuch therefore as he rebelled in that way, and could not find in his heart to abide the sovereign dominion of God: he was given up to the devil, and made subject to him: and forasmuch as he could not abide that God should reign over him, he was compelled to have another master, and that subjection must reach to all men in general. So then let us mark that the sovereignty and tyranny of the devil, is a just vengeance of God upon men for their sin. Let that serve for one point. And therefore let us not imagine that the devil has the reins of the bridle laid loose in his neck, or that he has liberty to do what he pleases, though God withstand him: but that we are left up and given over to him. And so that we may yet better know this subjection, Saint Paul says that he is in the air, as he will speak more at large again in the end of the Epistle. He could have said simply, according to the prince that has great power, according as our Lord Jesus says, that he is the strong man which possesses the world in peace. You see then that the devil is called a prince, because he has such power as we are not able to withstand.

And besides that: Saint Paul gives him his place in the air. Not that the devils are enclosed in a certain place, for we ourselves see that they enter into men's bodies, yes and into the bodies of swine, after our Lord gives them leave and power. But he speaks purposely of the air, to make us understand that they are above our heads. If we have an enemy, we will see if we can overthrow him. But if he has his foot upon our throat already, if he treads upon our bellies, if he is already gotten upon us: what remedy is there then? None at all on our part. That is the cause why Saint Paul speaks here expressly of the air: as if he should say, that men may well brag and lift up their noses, and be brazen-faced in advancing themselves: but yet the devil is above them with all that he can make. To be short, he shows that we are utterly given up to that cursed bondage. And to make the matter the plainer, he adds, according to the spirit. For what is the cause that we perceive not the state which he speaks of, but because we are fleshly? If there reigned a tyrant over us that would lay a subsidy upon us today, and a tax tomorrow, and sack men's houses: and the next day cut this man's and that man's throat, and ravish men's wives, and commit other enormities and outrages: we would well enough perceive it. And why? Because we are quick of feeling in the things that touch our flesh, and so earthly, as we cannot perceive anything, except it concern this present life. That is the cause why we perceive not our own miseries: for they are invisible. We think not that the devil is such a tyrant, nor so horrible as he is: because we see him not. But Saint Paul tells us, that we must look higher than this world, and that we must have other eyes than those that behold visible things: and that it concerns us to look upon the devil, though he be spiritual: and that although he has neither arms to strike us with, nor legs to go with, nor any such other things: yet he fails not to be the worst tyrant that can be devised in the whole world. And why so? For he enters unseen. If there were a man that could enter into other men's heads and hearts, yes and into their thoughts and affections, without sword or staff, without venom or poison, without threatening, or anything else: or if he had a hundred deaths in his hand, and could make them enter without feeling how: I pray you, were not such an enemy much more to be feared, than such as come furnished with great force, and make a great noise? Yes surely. Now Saint Paul tells us, that the devil is such a one: for he is a spirit, he says. So then, let us not be so fleshly as we have been accustomed to be, neither let us judge according to our own crude and foolish fancy, when the said spiritual enemy is spoken of: but let us assure ourselves, that he is able to do us much more mischief without all comparison, than if we could see how he came towards us, and how he entered into us. So then, forasmuch as he is a spirit, let us be so much the more afraid of him. And to the intent the faithful should be the better disposed to come to this foresaid point, that is to say, to know their own confusion, till God has provided for it: Saint Paul adds yet one confirmation more of his saying. For as soon as we have received the faith, and are enlightened by God's Holy Spirit: if we have any desire to do well, we shall immediately endeavor to serve our God. And it will seem that that were enough. But if a faithful man look into himself, he shall find enough to dislike and to sigh and groan for: according as I have told you before, that even Saint Paul confesses himself to have been unhappy, and cries out, who shall set me free from this prison of death? The faithful then shall always find enough in themselves for which to mourn before God. Yet notwithstanding, forasmuch as God has put some goodness, some well meaning, and some good intent into us: the same does half cover the lewdness of our nature, so as we do not know for a long time after that it were requisite, how wretched our state is, so long as we think but upon ourselves, I say, upon ourselves, such as we are after that God has partly reformed us by His Holy Spirit. That is the cause why Saint Paul sends us to behold what the unbelievers are. If we look upon the world, we shall see some given to covetousness, and some to pillaging and plundering, and not only the little thieves that are whipped and hanged: even such as are robbers, I say, not in woods and forests, but in houses, in markets, and in places of justice. We shall see that there is neither faith nor loyalty among most men, but that all men are given to pillaging and plundering, without any respect of equity or uprightness. We shall see some rush out into whoredom and dishonesty, some into drunkenness, and some into other lewdness and loose behavior. We shall see men rap out oaths, perjuries, and other cursed things.

Again, we shall see secret conveyances, poisonings, spitings, malicings, treasons, and wicked practices. To be short, we shall see some so devilish, that they fling themselves headlong altogether, as though they meant to make war willfully against God. These are things that may astonish us: and although we be dull, yet ought we to have some remorse, when we see things so far out of order in the world. Nevertheless, Saint Paul says that if we consider what is done, and how all things are turned topsy-turvy, and what liberty the world takes to withstand God: it behoves us to apply the same to ourselves, and to conclude thus: the same should befall me, yes, and even as much as I see in them that are most wretched. For when we look upon the diseases that are abroad, how some are eaten with cancers and other filthy diseases, and others have as terrible sicknesses as can be: we must look upon them and say, as ill, yes, and worse too, should light upon me, if God pitied me not. For all of us do carry the seed of them about us: and that not only in our bodies, (but also in our souls) for there may be some diversity of complexions, so as some shall be stronger and lustier than others: but the soul of man is utterly corrupted and marred. So then the sins that reign in us are all of them warnings to make us cast down our eyes, and to be ashamed before God and his Angels, yes, and to make us hate and utterly abhor ourselves. Thus you see why Saint Paul has added here, that the devil works now still. He uses the word Now: as if he should say, my friends, if in looking upon your present state, you find anything well, and that the same keeps you from humbling yourselves thoroughly, and from feeling how miserable you should have been, if God had not shown pity and mercy towards you: see what is done about you, see how the unbelievers behave themselves, and you shall find them to be as wild beasts, and enemies of their own salvation: you shall find them stark mad against God, and against all right. To be short, you shall see so great enormities, as shall abash men, and make them to say, Alas, is it possible that it should be thus? And so you see what you be. Say not: fy on you, naughty one. You may well find fault with such a one, but you must therewithal add by and by for a sauce to season it, how great has God's mercy been towards me? Then let us never condemn the sin that we see everywhere in other men, without considering therewithal, that if God had not bridled us, we had fallen as deeply as we see others to have fallen: and therefore let it stir us up immediately to pray God that he lead us not into temptation, and let us acknowledge God's infinite goodness, in that it pleases him to rein us in such wise, that we fall not into the horrible falls which we see about us. For when we look upon the wickedest in the world, yes, and even upon such as we be driven to abhor as monsters: we must (as I said before) conclude thus with ourselves: Alas, as much should befall us, if God remedied it not.

And so you see how we ought to put that lesson to use. And Saint Paul speaks expressly of the rebellious children, to show that there will be no obedience in us, except God put it into us, and reform us, and both change the naughtiness to which we were given before, and continue and increase the goodness that he has begun: for else Satan has so taken possession of us, as he must needs draw us like brute beasts. True it is that Saint Paul adds soon after, that this served not only for the heathen, (though that God's grace was most apparent in them:) but that even the most excellent men were comprehended therein, and (which more is) that the Jews, (who thought themselves to have a singular privilege of exemption from the common cursedness of men,) were also forlorn and damned, till they were redeemed by our Lord Jesus Christ. Wherein we see yet better the thing that we touched not long since: that is to say, that here is no mention made of any one sort of men alone, but that the Holy Spirit thunders upon all men, to the end that all of us should be beaten down from the least to the most. But this cannot be discoursed on now. Therefore we must for conclusion take that which Saint Paul treats: which is that God has quickened us. Whereby he makes us to know that we bring not life with us from our mother's womb, but that by reason of sin we are in death, when we come into this world, which is worse than if we were not at all: indeed and that there is no gainsaying it, because we shall not find anything in ourselves but corruption and wickedness, and because the more a man stirs it, the more it stinks, and we shall be the more loath to see the great and deep dungeon of all iniquity which is in us. Therefore it stands us in hand to be quickened, and to have life given us, not of nature, but of the grace of our Lord Jesus Christ, because we are renewed by him: indeed and to know that God has taken us out of a wretched and cursed state, and thereupon to forget all vain glory. And let us not think that ever we shall yield to God the praise that he deserves, till we abhor all our own wretchedness, and are come to the point (to know) that the devil reigns over us, till God pluck us out of his paws, and set us free from his cursed tyranny. For is there anything more irksome than to say, that we are subject to the devil, and that he reigns, not only over our bodies, as some worldly tyrant might do, but also over our souls, and over all our thoughts? For he is a spirit, and there is not that thing in us which is not corrupted by him, and filled with his poison. Since we know this: let us consider also that God having found us in that plight, has notwithstanding not disdained us, [reconstructed: but has yet deigned] to succor us, according also as Saint Paul uses the same reason, when he says, that we were God's deadly enemies, at such time as Jesus Christ redeemed us. And so let us conclude, that God respects nothing but our miseries, when he calls us to him. He looks not whether we seek him or no, for how were that possible? We draw clean backward. He looks not whether we are able to do him any service or no: for we are rank rebels against him. He looks not whether there be any good inclination in us: for all our thoughts and desires are deadly enemies fighting against his righteousness. At what then does he look? What moves him to succor us? Even the infinite number of miseries that he finds in us, and the horrible confusion wherein we are: those are the things which incline God to show us mercy. So then, let all mouths be stopped, and let us not presume to bring anything in this behalf, as though we had bound God to us, or that he found anything in us for which he should show us favor: for he must take all things of his own, and do all of his own infinite goodness, because he sees us miserable, damned, and utterly forlorn, and let that stir us up to do good, and to provide remedy, not only for our diseases, but also for our death. For if we were but corrupted with sin and vice: the malady were already incurable. But besides that, there is a death, indeed and a spiritual death, which cannot be recovered by all the means and remedies of the world: God must needs put to his hand, indeed and that so mightily, as it may be known that he saves us by miracle.

And now let us cast ourselves down before the majesty of our good God, with acknowledgment of our sins, praying him to make us so to feel them, as we may forsake them, and be rid of them daily more and more, and that in the mean season he of his goodness will bear with us, and not examine us over strictly, but by little and little abase and correct the naughtiness that reigns too much in us, and not suffer us to be slaves to Satan, but set us free by our Lord Jesus Christ, of whom we hold all our spiritual freedom. And so let us all say, Almighty God, heavenly Father, etc.