Sermon 10: Upon Ephesians Chapter 2

3. We also walked with the disobedient, doing the pleasures of the flesh and of the thoughts, and were by nature the children of wrath as others are. 4. But God who is rich in mercy, through his great love whereby he loved us, 5. Even at the time when we were dead by sin, quickened us together with Christ, by whose grace you are saved, 6. And raised us with him, and made us sit with him in heavenly places in Jesus Christ.

I began this morning to show you how Saint Paul meant to stretch out God's goodness to all men, to the intent that none should have cause to boast of himself, as though he had any worthiness alone by himself. And truly if ever there were any nation in the world advanced above others, it was the Jews, forasmuch as God had accepted them for his own household, and called them a holy lineage and his own inheritance. In that respect therefore the Jews seemed well worthy to have preeminence above others. However, to the end that none should darken the grace of our Lord Jesus Christ, he says that even they also were the children of wrath, so as it stood them on hand to be drawn out of the dungeon of confusion, whereof I spoke this morning. To be short, Saint Paul shows here that even those whom men would deem to be the most excellent can bring nothing whereof to brag, or to purchase themselves estimation before God, but are all received to grace to be made heirs of the heavenly life, by means of our Lord Jesus Christ.

Now here might a question be demanded, why Saint Paul sets the heathen men on even ground with the Jews, seeing that God had set such odds between them. For it might seem that all the promises were annulled, and that were a doing of wrong to God, rather than to men. If we grant (as of necessity and reason we needs must) that God's choosing of Abraham's offspring was not in vain, and that his telling of them that he accepted them to be of his household and Church was not to deceive them — they must needs be nearer and more familiar to God, and they must needs have some mark whereby to be gathered to him. It seems then that Saint Paul should not have abased the Jews after that sort. But in another place he shows that all this matter agrees full well, if we consider the Jews (on the one side) in the state of God's chosen and peculiar people, and (on the other side) what they are (of themselves) and what they have deserved before God. For in the Epistle to the Romans, after that Saint Paul has given sentence upon the whole world, showing that there is not any one which is not damned and forlorn, he raises this question: seeing then that God gathered Abraham's lineage, and dedicated it wholly to himself, what shall become of them? Shall there be no holiness in them? For it seems else that God had but dallied, and that his saying in the holy scriptures, that he had not dealt so with any other nation, was nothing worth. But Saint Paul says that of a truth men ought to commend the grace that God vouchsafed to show forth upon his people, and so consequently that they are to be preferred before all the whole world, so far forth as they are endowed with the benefits which they had by God's promises. However, he adds forthwith that inasmuch as they are descended of Adam's race, and are sinners as well as all other men, and there is nothing in our whole nature but corruption and perverseness, all men must be bound to stoop, and all of us must needs acknowledge that one of us cannot be [reconstructed: singled out from] another, according as we have seen previously in the second chapter to the Galatians, where Saint Paul told Saint Peter thus: indeed, we are Jews by nature, and it seems that we ought to go alone by ourselves, seeing that God is our King, and has sanctified us, and vouchsafes to dwell among us. Well then, it seems at the first blush that we should shake off the Gentiles, as unclean persons, and such as have no acquaintance with God. But let us come to account (says he) [reconstructed: and] there is none of us all but he is in danger before God, and must needs perceive himself to be a wretched sinner. Since it is so, God must be the judge of all men, and we must needs sink before his majesty, till we are reconciled to him by our Lord Jesus Christ. To be short, Saint Paul's meaning in this text is not to deface God's grace, but to show that the Jews had not any other means in themselves whereby to obtain the salvation and heritage of heaven, than only by being members of our Lord Jesus Christ, and that they must always be bound to take themselves first for cursed and damned. For the worthiness which they have is but as a windfall, and they are born in sin, and subject to cursedness, no less than all other men, and God's accepting and choosing of them to himself was a special and (as they say) a supernatural gift. You see then that by nature the Jews are forlorn as well as the rest of the whole world, and yet nevertheless that God has also received them to mercy.

By the way we must note, that under the word 'Nature,' Saint Paul shows, not only that we are sinners by custom, so as every one of us thrusts his fellow out of the way, and we are too much inclined to follow the evil, rather than the good: but also that there is a further matter in it, which is, that every one of us brings sin with him even from his birth. To eat and to drink are things that accompany us: but yet sin is more rooted in us, than all the things that belong to this life. Truly the heathen men will think it strange, that the young babies which are not able to discern between good and evil, nor have any discretion or will, should already be sinners and damned before God, according to Saint Paul's saying, who calls them the children of wrath: but yet we must needs yield ourselves to condemnation whether we will or no. As soon as babies are able to make any sign, it is certain that they will show enough and too much, that they are froward and naughty, and that there is a secret poison lurking in them. And that although they cast it not out at the first, yet they are as a brood of serpents. Since it is so, let us understand that Saint Paul does not without cause call us the children of wrath, as well as the Jews, not excepting the very infants out of the number, whom men call innocents, and take them so to be: for we must not regard our own opinion, nor the things that we see before our eyes, but we must give glory to God, who is the competent judge thereof, although we find it incomprehensible. However the world go, we must always come back to that which is said in Psalm 51, namely that we not only offend God daily in diverse manners: but also are loathsome to him beforehand, indeed even before we have either done or thought anything, because we were begotten in sin and cursedness. And by that word 'children of wrath,' Saint Paul means that we are the heirs of death, and that God must needs be our enemy, indeed even as soon as we are conceived. Yet God is not cruel, nor does he hate the things that are of his own making. That is true, if we had such pureness in us as was in our forefather Adam, according to this saying, that all things which God made were good, God then should hate his own workmanship in us. But we must conclude, that since he hates us, and is as it were armed to take vengeance on us all, we have well deserved it. And that although sin cannot be pointed out with the finger, as you would say: yet God knows it well enough, and we must hold our mouths shut at it. That is in effect the thing that we have to gather upon this text, in applying it to Saint Paul's meaning. For if the Jews, which seemed to have or ought to have some peculiar prerogative, are nevertheless included under the general state of men: what can we allege which are born Gentiles, if we will presume to bring any bravado before God? So then we have well with which to be confounded doubly, seeing that they, in comparison of whom we are nothing, have notwithstanding no entrance into the kingdom of God, but by his only free mercy, and by being reconciled by means of our Lord Jesus Christ.

But there is yet one question or doubt more. For how should the Jews be God's enemies, seeing he had avowed himself already to be their father? Some man will say, that the seeing of the things that were figured, and the truth and substance of them remained as yet to be accomplished. But we have to note yet further, that although God had adopted the Jews in Abraham: yet they were received in Jesus Christ, and that that grace was grounded upon him, according to this saying, 'In your seed shall all nations of the earth be blessed' (Genesis 22:18). And we have seen in the Epistle to the Galatians, that the said seed must be referred to our Lord Jesus Christ: for without him there is no unity, but utter scattering asunder. Since it is so, it is not to be marveled, that the receiving of the Jews into the Church, as well as the receiving of the Gentiles, is fathered here by Saint Paul upon the only freely bestowed goodness of God.

However, there is yet a second point, which is not to be forgotten: which is, that although the Jews had obtained such grace, yet they remained in suspense until the coming of the Redeemer. And for that cause we shall see in another place, that those which were near, and those that were far off, were reconciled by him. For we know that there is no atonement to be made with God, without shedding of blood. Now the sacrifices of the law could not put away sin, nor pacify God's wrath and cursing. When men offered the blood of an ox, or of a calf, or of a lamb, it was not to make atonement with God, there was no such power in the brute beasts: for the thing that is corruptible, attains not to the soul. Therefore it is to be concluded, that the Jews were God's children by hope, and yet that they were utterly separated from him, until the atonement was made in the person of the Redeemer. And by that means did God show himself favorable towards them, as he did towards the rest of the world. And for that cause also does Saint Paul add, that God being rich in mercy, has quickened them, as he did the Gentiles, even according to his great love with which he loved them (Leviticus 17:11; Hebrews 11:22).

The chief point (as I told you this morning) that Saint Paul handles, is, that we should learn to be ashamed, yes and to loathe our own wretchedness, by resorting to our original, and by considering in what plight God finds us, and out of what a dungeon we pass, when God reaches us his hand. And the second is, that we should magnify his goodness so much the more, because it is an incredible thing, that he should vouchsafe to cause the doctrine of life to come down to the bottom of hell to quicken us: for we were sunk down there. Therefore we must mark well these words, where it is said, that God being rich in mercy, quickened us when we were dead, according to the great love which he bears us. True it is, that this title might always agree to God, because he neither abates nor increases: and so shall God be evermore rich in goodness. But we must therewithal mark the circumstance of the place, and the matter that Saint Paul treats of here: which is, that God has uttered the inestimable treasures of his mercy upon us according to the greatness of our miseries. And for that cause also he adds, the great love with which he loved us. For needs must there have been such a goodness in God, as is able to ravish us, seeing it surmounts all our capacity, and that we be not able to taste the hundredth part of it, though we give ourselves never so much to it. And why? For when Saint Paul says that God loved us, he speaks expressly of himself, and of such like, which had been chosen from among that people, when as the greater part of them was cut off. For although the Jews were the firstborn, and had preeminence above us, as by right of inheritance, and that we be but as silly things born out of season, as Saint Paul speaks of himself: yet notwithstanding we see that they be now banished from God's kingdom, and are become as a precedent that ought to make the hair stand up upon our heads, when we behold the wrath and vengeance of God that is uttered upon them. Therefore whereas Saint Paul and some small number more were chosen from among the Jews: it was through God's love which had the greater appearance toward them. Likewise nowadays, if the Gospel were preached purely through the whole world, and faith given indifferently to all men, so that there were none but he should be touched immediately with the Holy Ghost, and all of us were alike: it would seem to be as the course of nature. And like as meat and drink are common to all men, so it would seem that we had this of our own natural motion, and that it were not a special grace of God. But when we see so many countries hunger-starved, so that there rains not one drop of good doctrine upon them, but rather the wretched people are fed with lies and trumperies of Satan: and that on the other side God enlightens us here, and waters us with his word: where does that come from, but from the great love of which Saint Paul speaks here? Again, many men have their ears beaten with the Gospel, and yet it is apparent to men's eyes, that they become hard-hearted by it, and grow worse and worse. For it is certain that a man shall not see so horrible monsters in the papacy, as where the Gospel is preached and professed, for they will say they be reformed, and yet they seem to be devils incarnate: and we need not go far to see such sights. So then, let us mark here, that we must not surmise that any of us has anything with which to please God, more than his fellows, nor presume to make any account of ourselves: but that we must always go to the fountain that cannot be drained dry, and not go to the pits that are full of holes and can hold no water, or rather which have nothing but [reconstructed: sand] and filth in them, (for all the gloriousness and bravery of men is no better) but draw of the said love of our God, and confess that God must not be persuaded or moved by other folks, but only that it pleased him to love us freely, by receiving us to him, and by enlightening us with his Holy Spirit in the faith of the Gospel. And so you see what Saint Paul meant to note here.

Now on the other side, to the end that men (who are always subtle-witted, in seeking some shifts and escape routes or other) should not excuse themselves by being under the tyranny of the devil, nor allege that the same ought not to be laid to their charge: Saint Paul shows that the said bondage ceases not to be willful. I showed you this morning, that notwithstanding all our free choice, and notwithstanding our reason and will, yet we be as it were fettered to Satan's service, so as we can do nothing but all naughtiness, nor should we be any better by nature, than the most arrant thieves in the world, if God had not pitied us, accordingly as Saint Paul sets forth all other men to us as a looking glass, indeed and even such as despise God and all order, and are driven by Satan into all outrage: saying, that we should be like them, if God had not been merciful to us. But now there are many which grudge against God, and which go to law with him, saying: If free will be so defaced, what shall become of us? If men were able to give themselves to goodness, and yet notwithstanding made no account of it, but gave themselves to evil: surely it were good right and reason, that they should be held for guilty. But if they cannot but do evil: why should God condemn them? At least they ought to be borne with, seeing it is apparent that they be held under Satan's dominion, even from their mothers' womb. See what many men allege, in hope to wash their hands. Indeed, and they be not contented to justify themselves by vain shifts, but they do also rail against God, as though he were the cause of their damnation. But Saint Paul, to prevent such slanders, says, that they which are under the bondage of Satan and of sin, cease not for all that to be condemned by good right. For they be not constrained to that by force: they be subject indeed, but that is with their own good will. And that is the cause why he says, that even such as are brought back again to our Lord Jesus Christ, have walked in the lusts of the flesh: that is to say, that before God had changed them, and brought them to his obedience by his Holy Spirit, they walked in their own wicked lusts. True it is that men will grant their nature to be sinful, but yet they say, it suffices that the will be otherwise. All men will grant that it is the will which puts the difference between vice and virtue: But when the philosophers spoke after that fashion, they were of opinion that we have a frank and free will. And that is the thing that deceived them, because they knew not that we were marred by the fall of Adam, and yet notwithstanding cease not to be justly accursed, forasmuch as our offending of God is with our own good will. And therefore also he adds again, doing the desires of our flesh, and of our thoughts. As if he should say, that they which are possessed of Satan, and held under the slavery of sin, cannot allege any compulsion. For why? It is their own will that drives them to that. Thus you see in effect, how Saint Paul meant to stop the mouths of all detractors, to the intent, that men should not pick any quarrels with God, by claiming that they ought not to be condemned for their naughtiness, seeing they be subject to it by nature. But let us mark herewith how Saint Paul has matched thoughts with the flesh, to the end we might know that sin reaches throughout us, and that we have no piece of us clean and pure, into which infection is not spread. For the Papists will well enough confess that we be corrupted in Adam: but they say, that we do indeed tend always to evil, when we be tempted to it, and yet nevertheless, that if we listen to reason, and bridle our lusts by ruling them well, then we shall see plainly that we be not altogether unable to do good. And so the opinion of the Papists is, that man's free will is not of such force as it was at the beginning, but that it is wounded, indeed and sorely maimed, howbeit, that it has yet still some life, that is to say, some virtuousness, as they imagine. But we have seen this morning, that the determinate sentence of the Holy Spirit is more general: that is to wit, that we be not only sick, but also dead, until we be raised again by Jesus Christ. Now Saint Paul confirms the same thing, saying, that our wicked lusts, and the affections that are termed the sensual appetites, wherein we resemble the brute beasts, are not the only things that harry us here and there: but that we must take the matter more strictly. What are all our thoughts, all our determinations, and all that ever is deemed to be best in man? They be (says Saint Paul) stark wickedness. For if God should let us go after our own thoughts: it is certain, that there is not a more horrible confusion, than that would be. So then, we see that men are not humbled here by halves, to confess only their frailty, and that they have partly need to be helped at God's hand: but we see they be utterly damned before him, since their thoughts are here called wicked and perverse, and that they have nothing in them which provokes not God's vengeance against them. So then, let us on the one side yield ourselves guilty, assuring ourselves that we were justly bereft of all God's graces in the person of Adam: And again, on the other side let us not take the same for an excuse, in hope to escape by such shift, as who should say, we were not the bondslaves of sin, nor we ourselves any whit to blame for it, because we be held down in Satan's snares and nets even from our birth. But it behooves us to consider always, that every one of us shall find the wellspring of his disease in his own conscience. Men may hold plea as much as they wish: but if they enter into themselves, and ask their own consciences, you shall see them condemned and confounded without any denial. When a man has babbled what he can, so as he thinks he has won the goal, by saying that he has no free will of his own, nor ability to resist God: there needs no more but this one word: what do you think to be the thing that provokes you to evil? Oh, it is the devil. You say well. But yet mark a little whether that does so fully excuse you, as that you perceive not right well, that you were stirred up and driven to it by your own self-moving: do you not know that the wellspring and root of the mischief is in yourself? When you are so rebellious against God, that your thoughts are full of untruth and unbelief, and that so much the more because your lusts are out of square, and arrayed against God and his righteousness, even to make war with him: when you see all this, must you yet hold plea further with him? So then, let us not seek any escape routes, seeing we carry a sufficient judge with us, even within us, namely seeing that every one of our own consciences rebukes us. That is the thing that Saint Paul aimed at in this strain. And thereby we also are warned, not to presume anything at all on ourselves, but to bridle all our senses and imaginations, and all the understanding and reason which we suppose ourselves to have. For until we have so renounced ourselves, it is certain that we shall never be fit to apply ourselves to the serving of God.

And Saint Paul says expressly, that those whom God has quickened, are by that means made fellows with our Lord Jesus Christ: for it is even he in whom they have their life. True it is that we ought to seek it in God's being: however, inasmuch as that is too high for us, so as we cannot come at it, nor anything near it: therefore our Lord Jesus is called the way. And he offers himself, and tarries not till we seek him as though he were far from us, but reaches out his arms to allure us to him, insomuch that in his Gospel he says, if any man be thirsty, let him come to me and drink. And this is fulfilled in his person, as has been said before. So then let this speech be marked, where Saint Paul says, that those which were dead before, were quickened again by Jesus Christ. And here we see yet better the thing that I touched briefly this morning: which is, that Saint Paul speaks not of a visible death, of which men may judge by outward sight: but of the corruption that is in our souls: for he finds fault with us all. How then may we attain to the heavenly life? How shall we be raised and quickened again to possess the heritage that is promised us? We see on the contrary part, how we be subject to as many miseries as can be. This therefore must needs be meant of the newness of life which he speaks of in other places. Now it is certain that this life is not yet perfect in us: there is but a little entrance of it, which serves to lead us further, and to bring us to the end, (which shall be) when we be come to the full glory that he speaks of here. And we see also how Saint Paul setting himself forth for an example, alleges that he had given over all things for our Lord Jesus Christ's sake, yes and even the foolish opinion which he had of his own righteousness: insomuch that although men esteemed him as a little angel, yet notwithstanding he knew that it behooved him to be saved by God's free grace in Jesus Christ. And instead of all his honor and riches: he had suffered so many reproaches, so many tortures, so many beatings, and so many imprisonments, that a man would have said, he had been lifted up above the world: and yet notwithstanding he adds, not that I am yet come to my mark, but I strain myself forward, and forget the time that is past. For if I stay upon the things I have done already, saying, I have overcome so many encounters, I have dealt thus valiantly, I have not ceased to preach the Gospel everywhere, I have worked in such wise, that the fruit of my doctrine is come to the whole world, I have passed the sea, I have been among barbarous nations, where God and his Gospel were never before heard of, I have had a number of hindrances, and have overcome them all, I have encountered with thus many enemies, and have got the upper hand of them all: if Saint Paul had had all these considerations with him, he had become cold: for it is an easy matter with us to shrink away when we once think with ourselves, [illegible], I have done enough for my part, now let others march on in their array. And so every one of us would take his leave, when he had something or other, [reconstructed: I know not what]. But Saint Paul says, that he forgets the time past, to the intent to cut off occasion of slothfulness, which might come into his head, and says, that he strains himself forward, and holds his arms open to attain to it. And how long time did Saint Paul strain himself forward? Even to the end. Then let us mark well, that our glory shall never be perfect, that is to say, we shall never thoroughly enjoy the glory that we wait for, until the end. And therefore it behooves us always to take warning of our own wretchedness, to mourn for it before God, and to confess that we be beholden to his only goodness for all things. Now then, however we fare, we see that we be reformed to newness of life by God's Spirit: and that although we dwell among unbelievers, and be subject to many miseries, yes and have sin dwelling in us: yet there is none of us but he feels that the earnests which God has given us of his holy Spirit, are not vain nor unprofitable. If any man allege, that before such time as Jesus Christ works in us, we have already some life, as is seen: answer was made briefly this morning: that inasmuch as all that ever men have by nature, is not able to bring them to God, but makes them to rest upon this world: none of it ought to be made account of, when the heavenly life comes in question. Then let men clap their hands at us on all sides: yet are we but dead men, when God lays the bridle loose in our necks, and suffers us to walk after our own fancy and liking. Man may well have some reason: but what can it do so long as it is in its own nature? It will fight against God, and against all truth. Yet notwithstanding, man, say they, has a will: however, that the same will be wicked. True it is (as I have said already) that it has no strength in it. Yet notwithstanding inasmuch as man is wicked and wayward, and has the cursed root of rebellion in himself, so as he cannot but do evil, he offends God willingly. And seeing it is so, let us boldly conclude, that we be in death, till we be made partners of the life of our Lord Jesus Christ, and that he deal to every one of us the Spirit which he has received, in such measure as he chooses: according as it is said that God's Spirit rested upon him, and was given to him in all plenty, and that as now he must deal it to every one of his faithful ones. Therefore according as our Lord Jesus Christ makes us to taste of his holy Spirit, and according as he strengthens us thereby: so are we quickened in him and with him.

Now hereupon he adds, that he has made us to sit in the heavenly places with our Lord Jesus Christ. This serves to magnify the grace that we have hitherto spoken of, yet so much the more. If he had said in one word, that we were quickened: it had been enough, and it ought well to have inflamed our hearts to sing God's praises, and to occupy ourselves therein, and to apply all our endeavors to that. But here is a greater vehemence, because of our coldness and laziness. For Saint Paul has showed on the one side, that we were dead and held in bondage under the tyranny of Satan. Alas, these are terrible things. And now he sets down on the other side, that God has not only loved us, but also glorified us in himself, and that we are lifted up from the bottom of hell, aloft to the kingdom of heaven, where he has lodged us, and given us seats among his Angels. Seeing then that we hear this, needs must we be too much dull, and our wits too much brutish, if we do not in good earnest glorify the inestimable goodness of our God, and conclude, that we are so beholden and bound to him, that although we should do nothing else all our life long, but preach the grace that we have felt by experience at his hand, yet it were nothing at all. And so you see why Saint Paul has purposely set down, that we are lifted up to heaven with Jesus Christ. And hereupon we have a very profitable exhortation to gather, which is, that although we are here in the mire, and do but crawl like poor frogs: yet ought we to bear this state patiently, for so much as on the other side God has lifted us up so high, even us that were nothing, indeed and cursed creatures too. And therefore whenever we are forced to suffer hunger and thirst in this world, or are mocked by unbelievers, or put to the abiding of many outrages, let us resort to that which is said here: namely, that yet nevertheless we are set already in heaven with Jesus Christ, though not in such a way, that it is apparent to our eyes. For in this behalf we must give place to hope, and to that which is said in another text, namely that our life is hid, and that we must hold ourselves quiet, till it appear at the coming of our Lord Jesus Christ. Thus then you see in effect, how it behooves us to understand the things that are spoken here of the diverse state of God's children, after they are called to the faith of the Gospel. But by the way, we must not imagine an earthly paradise in this world, where we shall have neither trouble nor grief: we must make our reckoning, that we shall never live here at our ease, but we must make room for faith, as I said before. And besides this, whereas the Holy Spirit affirms by the mouth of Saint Paul, that we shall be lifted up on high: it behooves us to bow down our heads, and to suffer ourselves to be oppressed by our enemies, and to be overpowered by them with all pride: we (I say) must suffer these things, and yet in the meanwhile be fully persuaded, and thoroughly resolved of this doctrine, that we for all that shall not fail to inherit the kingdom of heaven, for it is impossible that the head should be separated from the members, and our Lord Jesus Christ is not gone there for his own sake alone. We must always return to that principle. Our confessing that Jesus Christ is risen from the dead, and gone up into heaven, is not alone to glorify him in his own person. True it is, that first of all it must come to pass, that all knees must bow before him, and that all creatures both in heaven and earth, indeed and even in hell, must do him homage. But yet notwithstanding, the union of which we have treated previously, is fulfilled in this, that Jesus Christ having gathered us into his body, has begun that thing in himself, which he intends to perform in us, namely when convenient time comes. So then, Jesus Christ is gone up into heaven, to open us the gate in these days, which was shut against us by Adam's sin: and that is the very manner of our sitting with him already. And with that Saint Paul shows in one word, what he intended. Indeed this saying shall be declared more at length in its due place, where Saint Paul himself will treat of it more at large in the next Sermon. Yet notwithstanding we may see what he aimed at, to the end we may have a sure and right mark to shoot at: which is, that we are saved by grace, and that no man is able to claim anything of his own. Nevertheless it is not enough for us to have confessed in one word, that our salvation comes of God's free favor, and to have felt it also within ourselves: but we must also with that be taken in love with the infinite greatness of the same grace, by considering what we are, how all evil comes of ourselves, and that there is no denying it, because our faults do too much convict us, in so much that if God should execute a hundred times more rigor against us than he does, we could not contend with him, nor dispute with him, but that we should always have this record of our own consciences, that we are justly worthy of death, and that the same is due to us by our desert. Then seeing it is so, let us hold fast this doctrine, for we shall have profited greatly for our whole life, if we once know, that there is not only some one wicked taint, but an infinite number of evils in us. Therefore let us learn to dislike ourselves, and to hate and abhor ourselves, and afterwards when we are come to the grace that is showed us in our Lord Jesus Christ, let us understand, that without that, the devil should needs have full and whole possession of us, and reign over us, as he had done before. Also let us beware that we profit ourselves by such grace, so as it may serve to put away all our wickedness. And then let us assure ourselves, that not only all our miseries shall turn to our benefit by our Lord Jesus Christ, but also that he will give us such strength, as we may well glory in our state: and although we are driven to fight against many temptations, and that we are frail on our own behalf: yet nevertheless we shall overcome them in such a way, as we shall have cause to yield God thanks by our Lord Jesus Christ, insomuch as being joined to him, we cannot fail to come to the full perfection of all good things.

Now let us cast ourselves down before the Majesty of our good God, with acknowledgment of our faults, praying him to make us so to feel them, as it makes us not only to confess three or four of them, but also to go up even to our birth, and to acknowledge that there is nothing but sin in us, and that there is no way for us to be reconciled to our God, but by the blood, death, and passion of our Lord Jesus Christ. And therefore as often as we feel any heart-bitings to turn us aside from the grace of God, to cite us to his judgment seat, let us have no other refuge, than to the sacrifice whereby our Lord Jesus Christ has made atonement between God and us. And whenever we are weak, let us desire him to remedy it by his holy Spirit, which is the means that he has ordained to make us partakers of all his gracious gifts by: and let us so continue in the same, as we may be an example to others, and labor to draw them to us to the faith and unity of the doctrine, and by our life and good conduct show that we have not gone to school in vain, in so good a school as the school of the Son of God. That it may please him to grant this grace, not only to us, but also to all people, etc.