Sermon 13: Upon Ephesians Chapter 2

Now in Jesus Christ, you that once were far off, are made near by the blood of Christ. For he is our peace, which has of both two made one, and broken down the wall that was between them, That is to say, the enmity, through his flesh, abolishing the law of the commandments which were in ordinances: to the end he might set them both in himself, to make one new man of them.

We have seen before how we are all enemies of God by nature, because we have gone away from all righteousness, through the sin of Adam, so as there is nothing in us but lewdness and rebelliousness. And although men fool and flatter themselves, it is certain, that they cannot bring anything before God, which shall not provoke his [illegible]. God then must needs disclaim us for his [illegible]; we must be compelled to be guided by our Lord Jesus Christ: for we cannot come to God but by that means. [illegible] had some familiarity with God, because he had adopted them: in respect of which it is said, that Abraham's offspring was holy: not that they had more worthiness than the rest of the world: but because of God's goodness who had vouchsafed to choose them. And therefore before such time as our Lord Jesus Christ came into the world, the one were in comparison nearer, and the other were further off from God. Not that the Jews were better worth than the Gentiles, as I said before: but because it had pleased God to account them as of his own house. You see then that they were near, because it was said to them, that God dwelt among them, and that they were a priestly kingdom, of which they had also as it were a visible sign by the records that were given them, as by the Sanctuary and by all the appurtenances belonging to it. Now Saint Paul framing here his matter to the Gentiles, says, that they have changed their state, because whereas they were far off from God, they were made near him by the cross of Jesus Christ: and that serves to the magnifying of God's grace the more. For as I have declared before, if we consider not in what plight God finds us before he reaches us his hand to draw us to him: we shall never know how much we are beholden and bound to him, nor how great his mercy is toward us. But when it is shown us, that even from our birth we are cursed, and the devil holds us under his tyranny, and we are in bondage to sin, and God is as it were armed against us, to be our judge with all extremity: when this matter is set before our eyes, and it is added further, that God has drawn us out of the dungeon of hell, to advance us to the kingdom of heaven, assuring us that we have our inheritance there, which cannot fail us, and also it is shown us, that we have the certainty of all these things in Jesus Christ: then must we needs be ravished to wonderment, considering that God's goodness surmounts all our understanding. This is the thing that Saint Paul goes forward with here again. And this matter is well worthy to be often remembered: nor is it to be feared, that it is but needless talk to put us in mind to yield God his due honor, and to have a steadfast settledness, so as we may call upon him freely, being thoroughly persuaded and resolved, that he will always be a father to us, and accept us as his children, namely if we are members of his only son, as knit to him by belief of the Gospel. You see then that the thing which we have to mark in the first place, is, that by the means of our Lord Jesus Christ, because he has reconciled us to God his father by his death, we are now come near to the kingdom of heaven, from where we were far off, yes and without hope to have any access or entrance there. And although Saint Paul has spoken but to one nation: yet is his matter general. And so the Holy Spirit exhorts us at this day by the same doctrine, to consider our own misery, that we may be abashed in ourselves, and receive the inestimable benefit that is offered us by the Gospel in the person of Christ.

Upon this he adds, that he is our peace, making both one, yes even those that were far off, as well as those that were near. Just as in the forementioned passage Saint Paul meant to humble the Gentiles, and showed how much they were indebted to God: so here he adds a warning for the Jews, to pull down their pride, that they might not think themselves to be better than other men, because God had chosen them. For according as men are always given to advance themselves beyond measure, that people abused God's grace, and bore themselves in hand that the lineage of Abraham was as a lineage of angels. To be short, when it was told them, that the Church should be united together both of Jews and Gentiles without exception: they thought that God did them great wrong and injury. Insomuch that it was often times told them, that God's choosing of them, was neither for their virtue, nor for their nobility, nor for anything else that he found in their persons: but because he had loved their fathers without any desert of theirs. Often times therefore were they warned by Moses and the Prophets, to challenge nothing at all to themselves, but to go to God's free goodness, to spy out themselves there, to the end they might confess, that if they had any prerogative above others, that was not of themselves, nor for their own sakes, but because it was God's good pleasure to keep them to himself for his own heritage. And yet for all that, Saint Paul shows here, that the Jews renounce their own salvation, if they match not with the Gentiles in true brotherhood. For why: although the Jews were near God already, and had witness that he held them for his children: yet notwithstanding, the matter hung in suspense till the coming of our Lord Jesus Christ. Then it behooved them to be knit to God by the mediator, or else they should have had no peace in their consciences. For when men examine themselves, they must needs conclude by and by that God is justly their enemy. And for proof thereof, what have we in our thoughts, in our lusts, in our souls, and in our bodies, but utter corruption? Therefore it ought to make us to quake as often as we think what we are. But the Jews had the ceremonies and shadows of the law, which were assurances of God's grace to them. Yes, but if they had stayed there, what a thing had that been? For the blood of brute beasts could not scour away their spots, nor set them in God's favor. Therefore it stood them on hand to resort to Jesus Christ. And that is the cause why Saint Paul shows, that the Jews ought not to be so puffed up with pride, as to shut the heathen out of the doors, as though they were not worthy to be of God's Church. For Jesus Christ is the mediator as well of the one as of the other, to God his Father. Insomuch, that without him, all of us are shut out from the hope of salvation. No man then ought to despise his neighbor in this case, nor to look over the shoulder at him, as the proverb says. But we ought to embrace one another in [reconstructed: true] unity of faith and love, knowing that every one of us from the greatest to the least, should rightfully be cut off from God's Church, but that he of his own mere goodness gathers us to him. After the same manner does Saint James exhort the great men of this world to glory in their smallness, because God has taken away the blindfolding that hindered them from knowing their own wretchedness. For we know that men do willfully abuse their greatness, and believe themselves to be marvelous creatures, till they come to know God. Therefore the great men of this world have their eyes blindfolded, and that deceives them, and makes them to take leave to do what they wish. Now Saint James says, that they have cause to glory of their smallness, for that our Lord discovers them to be creatures out of all hope, as of themselves, and yet nevertheless takes them into his favor of his own mercy. And let the little ones (says he) rejoice in their nobility, because God has exalted them: insomuch that whereas they were but as wretched worms, and had nothing but reproach in them, God has taken them up, and made them new creatures. You see then that the means to unite us as we ought to be, is, that every one of us in his degree acknowledge himself to be in a wretched and miserable plight: and that when he has yielded all to God's mere mercy, he acknowledge that the same is spread over all at this day, and that it is not for us to stint or to bridle him, but inasmuch as he has chosen us, it is our duty to receive those into our fellowship, whom he has set in the same array and company with us. That (say I) is the thing that Saint Paul aimed at, in saying that our Lord Jesus Christ is the peace of all men, yes even as well of those that were near before, as of those that were yet far off. But yet (as I told you before) he had an eye to the foolish overweening of the Jews, which would have driven away the Gentiles from the kingdom of God. And he tells us, that if we mind to have Jesus Christ to be our mediator, to give us entrance to God his Father, and to guide us there, and that all this should be grounded upon God's mere mercy: let us not be so foolish as to claim anything to ourselves, as who should say, we were better than other men, or ought to be preferred before them: but let every one of us acknowledge that all of us had need of God's infinite mercy, because all of us were shut up under sin, as Saint Paul says in another place.

Now we must apply this well to our own benefit. For some think that men are advanced the rather, because some of them have been of an honest and unblamable conversation toward the world: some born of honorable houses, and others endowed with excellent virtues, or with some skill and cunning. To be short, every man searches and seeks as much as is possible, to allege something why God has accepted him rather than his neighbors. But let us learn, that although we were near God in outward appearance, yet notwithstanding, the only way to be in his favor, and to be able to call upon him, and to hope that he will hold us in his fatherly love even to the end, is, that Jesus Christ be our head. And how may that be? It is certain that he came to save that which was lost. And again, (as it is said in another place) it is a sure and infallible saying, that our Lord Jesus Christ came to call again to salvation, the sinners that were in damnation (Luke 19:10; Mark 9:13; Luke 5:32; 1 Timothy 1:15). Since it is so, let us learn to humble ourselves with all modesty, and not only to shrink in our horns, but also to be utterly abased and brought underfoot, that God may be glorified as he is worthy, and that none of us perk above another, but make all one body, for that is the condition whereupon we are called.

Furthermore, the title that Saint Paul gives to our Lord Jesus Christ, namely that he is our peace, ought to be well considered: for without that we should always be as in a strait, or as blocks, for they that have any feeling of their sins, cannot be in rest without feeling of sore torments, but are so out of quiet, as it were better for them to be sunken under the earth, than to see themselves so cited before God's judgment seat every minute of an hour, and to be distressed in such sort. Then if we have not Jesus Christ for our peace, surely the wakening up of our consciences must needs daunt us, and hold us as it were upon the rack, by making us to feel that God sets himself against us as an enemy, or else it must needs utterly [illegible] us, and make us brute beasts, so as we shall not only fall [illegible] but also be so bewitched by the devil, as we shall feel no more grief nor remorse for them. And so this lesson, where it is said, that Jesus Christ is our peace, cannot be [illegible]. For first it warns us to be touched to the quick with our [illegible], so [illegible] sorry for them, considering that God's [illegible] accordingly as he calls none to him, but such as are [illegible] tired. Again, when we once know that: we may overleap all distrust and doubting, because whereas we have provoked God's wrath: it is appeased again by our Lord Jesus Christ: whereas we have [illegible] with God, and kept continual war against him: Jesus Christ has made agreement between us: and whereas God [illegible] us for our sins, and for our naughty and froward nature: Jesus Christ puts all that away, to the end that God may take us, not only as his creatures fashioned after his own image, but also as his dear children, whom he has adopted to be heirs of his kingdom. And so you see what we have to gather upon that [illegible].

And were this point thoroughly [illegible] world should not float so continually, nor [illegible] so as it does. [illegible] most men nowadays are carried [reconstructed: now] one and [reconstructed: now] another, and do nothing else but wander. The Papists on the one side have their pride to keep them from continuing straight forward to God: they will [illegible] have their free will, and their [illegible] what the grace of Jesus Christ [illegible] themselves from it as much as they [reconstructed: can]. And God in the meantime pays [reconstructed: them] as they are worthy. For as for those that are so fore-possessed with that devilish self-conceit, that they can dispose their life in such wise, as to be able and [reconstructed: come] to God, and to deserve somewhat at his hand, and again, have their [illegible] with him, when they have done [illegible]: when they have such things to themselves, all slips away like wind, and they [illegible] to the other extremity, saying [reconstructed: how] shall we be [illegible] if we have not [illegible]. And so are they [illegible], of which Jesus Christ is all the while unregarded: they make themselves byways, and go not to Jesus Christ who is the true way. For as much then as they leave the right way which cannot mislead them: they must needs wander now [illegible] one side, and now on the other, and after long tiring of themselves, break both their arms and legs, and in the end find that the further they proceed, the further they go back from God. So much the more therefore does it behoove us to weigh these words of Saint Paul, where we are warranted that we shall be received lovingly at the hand of our God, if we have Jesus Christ for our peace, and rest wholly thereupon. And for the same cause [illegible] join thereto the [illegible] of the text, by me already alleged, namely, you shall find rest to your souls. Whereby our Lord Jesus Christ causes us to understand, that all such as separate themselves from him, and are not contented to have him for their mediator, shall ever [reconstructed: be unquiet], and although they assure themselves, and bear themselves in hand with this and that, yet nevertheless they are afterward afraid, and find no resting place to stay their foot on, nor have they any safe harbor wherein to escape the storm. Therefore it behooves us to go to our Lord Jesus Christ, and to be thoroughly resolved that he is our peace, if we intend to call upon God freely and without any doubting. Finally all men [illegible] exception must come there, as well they that are near God, as those that are far off. If there be any that think there is any valor or worthiness in themselves, surely they will never repair to our Lord Jesus Christ, till they have laid that imagination underfoot. Again on the other side, though we be a thousand times past hope in outward appearance, yet let us assure ourselves, that our Lord Jesus Christ is of sufficient ability to wipe away the remembrance of all our iniquities, so that God shall receive us into his favor, accordingly as Saint Paul having said, that Jesus Christ came to save wretched sinners, adds, that he himself is an example thereof: in so much that he who had been a persecutor of the Church, an enemy of the [illegible], yes, and a shedder of guiltless blood, was nevertheless received, not only into the common array, but for an Apostle, to bear abroad and to publish through the whole world, the message of salvation, from which he had previously been excluded. Seeing then that God has poured forth the treasures of his goodness upon him: we may well assure ourselves that if we trust in our Lord Jesus Christ, and seek to be at one with God his Father, by [reconstructed: means] of his death and passion, [illegible] we were in the bottom of hell, yet should we be [reconstructed: drawn] from there, and Jesus Christ would show in deed [illegible] that that [reconstructed: title] was not [illegible] him by imagination. And so you see what we have to gather more upon those words of Saint Paul.

Now he [reconstructed: says] that Jesus Christ has broken down the wall that was between them. And he uses that [reconstructed: figure] to declare that the ceremonies and figures are abolished, so as there is now [reconstructed: no] let but that we may be knit together in concord and brotherly love. And soon after he compares the ceremonies of the [reconstructed: same] law to [reconstructed: enmity]. For just as we nowadays have Baptism, which separates us from the heathen: so when God chose the Jews, he gave them Circumcision. Now then, when we are [reconstructed: once] baptized, we bear the mark by which God will have us known to be of his Church, and of the flock of his son Jesus Christ. The like [reconstructed: benefit] and use had Circumcision in the time of the law. The sacrifices witnessed [reconstructed: to] them, that God forgave them their sins. Forasmuch [reconstructed: as for us, this] privilege was not given to any [reconstructed: nation save] Abrahams lineage, [reconstructed: he] says, it was as a wall [reconstructed: enclosing them]; just as if some ground were fenced about to keep sheep in, or as if some stable were made to keep cattle in. Even so was it then. For God (as is shown in the song of Moses) had stretched out his lines to hold the lineage of Abraham separated from the rest of the world. There [reconstructed: then] was God's path, and the ceremonies were as walls or [reconstructed: pales] to hold in that people under the keeping and the protection of God. And what were the [reconstructed: Gentiles]? They went on at adventure, yes and even in destruction, according as it is said, that God had not vouchsafed them the [reconstructed: favor] to manifest his righteousness to them. And Saint Paul also shows [reconstructed: plainly], that God had suffered them to walk on in [reconstructed: darkness] and that they had been as wretched beasts in that behalf. Now we see Saint Paul's meaning when he speaks of the ceremonies, how they were as a [reconstructed: wall] to divide the Jews from the Gentiles. But now are they all broken down, because that Jesus Christ, who is the truth and very substance of them, has come to put away all those shadows. For the giving of the ceremonial [reconstructed: law] was not to the [reconstructed: end that] the people should [reconstructed: busy] themselves wholly about that, and put their [reconstructed: trust] in it, as hypocrites do, which pervert God's meaning, but to the intent they should [reconstructed: apply] the absence of [reconstructed: our Lord] Jesus Christ, as Saint Paul speaks of them in the second to the Colossians. The Jews had not yet the pledge that is given us in our Lord Jesus Christ, and therefore it was needful that they should be upheld in good hope, till he were shown to the world. Therefore not without cause were all those things cast down by his coming: for he is now to us as the [reconstructed: sun] of righteousness. And therefore it is no reason that we should [reconstructed: be] led any more as it were by dark shadows. For by that means the enmity is done away, because that at this day we are joined to that lineage which God had dedicated to himself, and there is no more diversity at all. Forasmuch then as we are made the children of Abraham by faith, there is but one spiritual [reconstructed: kindred] among us.

But let us mark that Baptism, and the Lord's Supper (which are the Sacraments that Christ has ordained) are not a division like to the figures of the law. For although we are separated from the [reconstructed: unbelievers], and from such as never came yet within God's Church: yet is there not any one certain nation of the world, which [reconstructed: God] accepts peculiarly by itself, but he will have his grace spread [reconstructed: abroad] over all. There is not then any such [reconstructed: distinction] as there was before, that it can be said, we come of the lineage of Abraham, we are they whom God vouchsafed to adopt. None can say so: for there is now neither Jew nor Gentile any more, as it is said in many places of the scripture. Therefore whoever calls upon God's name purely, of whatever nation he may be, the same is well liked and accepted of him, as says Saint Peter in the sixteenth of the Acts, and also in his first Epistle. And Baptism and the Lord's Supper serve nowadays to unite the whole world. For let the most barbarous sort that can be come, and God will receive them: Baptism shall be ministered to them, because it belongs to all such as are [reconstructed: knit] together into the body of the only son of God.

Now along with this let us look to apply this text to our [reconstructed: edification]. And first of all let us understand, that the abolishing of the ceremonies, namely as touching the using of them, was the very key to open us the kingdom of heaven. For the accomplishment of them was fully shown in our Lord Jesus Christ, so as it is known better than ever it was, that they were no trifles nor unprofitable [reconstructed: things]: but yet for all that, it is not for us to use them, seeing we have the full perfection of them all in Jesus Christ. And by that means we see how God has poured out his goodness upon those whom he had shaken off before. That is the means by which we belong to him at this day. In that respect is the Gospel published without distinction to all the world, so as our [reconstructed: forefathers], which were heathen men, were received into the Church, and we have succeeded in their rooms. For although it is seen that the world has been utterly forlorn, and that there has been a horrible desolation in it: yet has God made the thing effectual which is spoken in his law, namely that he continues his mercy to a thousand generations. Thus you see what we have to remember in the first place.

Secondly, although baptism serves not peculiarly for any one people, city or country: yet are we, as you would say, marked out by God, when he gives us the use of his sacraments, to assure us of his adoption, and to nourish the hope that he has given us by his Gospel. It is true that they which shrink away from our Lord Jesus Christ, do after a sort make their baptism vain: but that shall cost them right dear, because the pledge and earnest penny which God gives us, to show that we are joined to our Lord Jesus Christ, and are clothed with him (as it is said in Chapter 12 of 1 Corinthians) is too precious a thing to be so misused. And therefore all they that dishonor themselves with the name of the church, and yet notwithstanding are disordered and dissolute persons, shall one day feel what a traitorousness it is to have so unhallowed their baptism, which God had ordained for their salvation. But let us on our side take heed, that we walk as folks [reconstructed: separated] from the filth of the world: for (as says Saint Peter) the very cause why our Lord Jesus Christ has gathered us to him, is, that we should glorify him for delivering us out of the darkness of this world and of the devil, into his own light. And we have seen previously in the epistle to the Galatians, how Jesus Christ will have his death serve, to draw us from all the uncleanness and filthiness of the world. Likewise in 1 Thessalonians Saint Paul says, that we are not called to uncleanness, but that we ought to be pure, and to dedicate ourselves to our God in pureness, so as we may show in deed, that we intend to honor him with all that ever he has given us. The thing then which we have to gather upon those words of Saint Paul, is, that we must not run astray like wild and mad beasts, nor yet kick against him, but quietly bear the yoke of our God, and approach to him with true obedience, and moreover [reconstructed: mortify] our own wandering lusts, to the end we may walk like holy people, like people that are dedicated to God, and finally as his heritage. Thus you see how this text is to be practiced by us at this day.

Now he adds purposely, that Jesus Christ has done it in the flesh, meaning in our nature, to the end that we might be sure that in his person we are allowed to be God's children. For just as in Adam we are all lost, so by our Lord Jesus Christ the second Adam, we are restored to the hope of salvation. And indeed after the selfsame manner does the Apostle show us, that we may boldly trust that God will always be our father for his sake. For he has not taken on him the nature of the angels (says he) but the seed of Abraham. And although Matthew in the genealogy of Jesus Christ, begins at the person of Abraham, as at the wellspring and root, yet does Saint Luke lead us further, and tells us, that Jesus Christ appeared not alone for the Jews. Truly Saint Matthew does it upon very good reason, namely to show that Jesus Christ came specially to perform the promises that had been made of old time. But Saint Luke shows the same thing that Saint Paul declares here, namely that when we have gone up as far as to our first father Adam, we shall find, that our Lord Jesus Christ was yet still before him. True it is, that he was conceived by the secret and wonderful power of the Holy Ghost, in the womb of his mother, but yet for all that, he ceased not to be the true lineage of Abraham, and of David, and also of Adam, and there is no doubt but that we are joined to God by [illegible] means, seeing he is our true brother, and we need not to seek far, because we are bone of his bone, and flesh of his flesh, as we shall see hereafter in the fifth chapter. Thus you see in effect what Saint Paul meant by adding this saying, that the fulfilling or performing of all these things was done in the flesh of Jesus Christ. For if we should consider nothing else in Jesus Christ, but his heavenly glory and divine majesty, what would come of it? We would be abashed, and we might say, he were too far off for us to come to him. But now seeing he has the same flesh that we have, and is become very man, like to us in all things, saving only sin, so as he undertook our passions or sufferings, and our wants and wretchedness, [illegible] have pity of us, as the Apostle says, we may assure ourselves, that when we offer ourselves to God, we shall be joined to him in the person of his only son. For just as he is very God, so on the other side he is a kin to us, because he came down here, and refused not to be in this state of bondage, to the intent that we might be glorified by his means, for just as he not only abased himself [illegible] but also emptied himself utterly, so will he also lift us up into his heavenly glory. And for that cause also is he called our brother, this only one saying ought to break off all distrust, when we are in doubt and perplexity whether God will accept us or no. For seeing we have this record, that Jesus Christ is our brother, what would we have more? So then we may well conceive out of what filth and defilements, indeed and out of what a gulf God has drawn us, seeing he has assured us of his fatherly love, whereupon our salvation is grounded, and that in the person of Jesus Christ. For we see how the wretched papists know not to which saint to vow themselves, and indeed to bar themselves of all excuse, so as there may need none other process to condemn them, they make a common proverb of it. For even in that one saying that they know not to which saint to bow themselves, they show themselves to be faithless and destitute of all advice and stay of themselves, and to be as stray beasts. For they have such a multitude of their saints, that they have made whole warrens of them. It is true, that all of them have the Virgin Mary for their advocate, they catch hold of Saint Michael, or of Saint Peter, for their patron, or of some other saint, after as their superstitious mind leads them here and there. However, all that they do is with unquietness of mind, and they shall never find rest, because they have no word of God to stay upon. And when they find themselves hampered in any perplexity, they are like wretched forlorn wretches, that are utterly at their wits' end, because they see well enough that they find no ease at all, when they have tossed and turmoiled never so much. But now, seeing that we are sure of the hope which we ought to have, because [illegible] Lord Jesus Christ is our [illegible], and is [illegible] us, to unite us to God his father, let us understand that the same is an inestimable benefit, for which we ought not to be afraid to suffer ten hundred thousand deaths, if need were. And Saint Paul says consequently, that the law consisted in ordinances and decrees, to show that God abolished not the law of good and holy conversation, when he minded to call the Gentiles to salvation, but that he [illegible] away only the ceremonies that served peculiarly for the present time, and were not given but only to the lineage of Abraham. You see then what was abolished. And therefore let us leave the figures of the law, as circumcision, sacrificing, feast days, as they were kept then, the difference of meats, lights, perfumes, and all that is set down in writing by Moses, for all those things must be vanished away at the coming of Christ. And yet for all that, let us hold still the law that God has given us, which is inviolable, that is to say, let us worship him purely, let us call upon him, let us put our trust in him, let us do him homage for all the benefits that he has bestowed upon us, and let us hallow his name. Again, let us advise ourselves to walk in pureness of life, and with such conscience towards our neighbors, as we may do no man wrong or harm, and finally let us withdraw ourselves from all the defilements of the world. Here you see that the law which God has given us to rule our life by, must continue still, for that is not abolished, but only that which consisted in traditions, and in the figures that served but for the time, and were to have an end by Jesus Christ. Now seeing it behooves us to give over the shadows that were used, and had their full scope in the time of Moses and the Prophets, it is much more reason that the Christian Church should not nowadays be burdened with men's inventions. According to which Saint Paul tells us, that we must content ourselves with God's law, which serves to show us how we may be unblamable, that is to say, by walking in righteousness, justice, faithfulness, and mercy, and specially by calling upon God purely, and after a spiritual manner. Mark that for one point.

Again, he says that the shadows of the Law should in these days, not only be superfluous, but also as a curtain to keep us still in darkness, and to keep us from seeing our Lord Jesus Christ, as we ought to do, in the mirror of his Gospel. Therefore let us conclude, that the righteousness which God requires at our hands, is another manner of one, than that which the papists have imagined: for all the things which they term God's service, are but stark gewgaws. Indeed, and where do they all serve, but only to deface the peculiar operation of our Lord Jesus Christ? For the poor ignorant souls are held fast to them, and stand poring altogether upon them. When I speak of ignorant souls, I mean the ablest sort of them, even those that think themselves to be of greatest capacity: for they are all entangled like wretched beasts. And therefore let us learn to hold to the singleness of the Gospel, and to look upon our Lord Jesus Christ there, just as he also [reconstructed: presents himself] familiarly to us, to the intent we might be advanced by him, and boldly call God our father, and flee to him for refuge, not doubting but that he will be near us, whenever we call upon him in truth.

Now let us cast ourselves down before the Majesty of our good God, with acknowledgment of our faults, praying him that his making of us to feel them more and more, may cause us to forsake them by true repentance, and to walk continually aright, and to give ourselves to holy conversation. And that forasmuch as we be so weak, that there will always be many vices in us: it may please him to hold us up till he has taken us out of the world, and thoroughly fashioned us like his own image, according to the groundwork which he has begun in us. And so let us all say, Almighty God, heavenly father, etc.