Sermon 18: Upon Ephesians Chapter 3

9. The grace was given to me, to manifest to all men what the communicating of the mystery is, which was hidden from the beginning of all times in God, who created all things by Jesus Christ. 10. To the end that God's wisdom which is diverse in all sorts, might be manifested to principalities and powers in heavenly places by the Church, 11. According to the determination of all times, which he made in Jesus Christ our Lord. 12. By whom we have assurance and access in trust, through the faith which we have in him.

Like as I said this morning, that all God's works in general deserve well to be reverenced at our hands, because God has printed in them some marks of his infinite goodness, justice, power, and wisdom. So also there are some works more wonderful than the rest, and worthy to be advanced above the common rate, inasmuch as God oftentimes works after such a sort, that men (even whether they will or no) are enforced to be abashed and astonished at them. Of this sort is the doctrine (of the Bible.) For all that ever is contained in the Law and the Gospel, is a wisdom which it behooves us to worship, because without that, we should never understand anything, insomuch that it is said, that God will be the teacher of the little and humble ones. Yet notwithstanding some part of the things that are showed us in the scripture, may well be understood even of the most ignorant sort. Again, there are there higher or deeper matters. And those are they which Saint Paul means now, by calling the preaching of the Gospel a mystery or secret, in comparison of all the rest. For although that God had evermore determined in himself to call the whole world to salvation: yet he kept the execution of his purpose secret to himself, till the coming of our Lord Jesus Christ: and when it was done, the newness of it seemed strange. That therefore is the thing that we have to consider, when Saint Paul says, that he was appointed an Apostle, to communicate the secret that had been hidden before in God. And by those words he does us to understand, that although to man's sight the publishing of the Gospel was a new and unusual thing: yet God did nothing upon the sudden nor in haste, but only showed then by effect, the thing that he had already determined and purposed upon before, even from the creation of the world.

Therefore when we look upon God's works, let us learn not to think he did the things [reconstructed: abruptly] (as men say) which were formerly hidden from us: but let us reserve his secret purpose to himself, and when we see the things come to pass, let us understand, that it must needs have been so, because God had purposed upon it. And this serves to humble us by all means: First to make us know the smallness of our capacity, that we may reverence the things which pass the reach of our wit. And secondly, we also have cause to hold ourselves in suspense as concerning the execution of God's ordinance: for we cannot give sentence of things to come, without foolish rashness, and God will laugh us to scorn, according as we see how all such as take upon them to prophesy (at least of their own head, and without God's calling of them to that office) expose their own shamelessness, and are worthy to be mocked of little children. You see then that it becomes us to restrain our judgments, in the things which our Lord has not disclosed by effect, and that when we see the things come to pass, we must understand, that therein he does not anything at random, but had ordained it so before. And after the same manner must we judge of the change that was seen at the time that our Lord Jesus was sent into the world. If it be demanded why God delayed it so long a time: men advance themselves too much in such curiosity. If it be demanded why the heathen were then matched with the Jews, and set in equal degree with them, seeing that God had cut them off from his Church before: we must also honor this secret ordinance, of which Saint Paul speaks here. And therewith let us understand that God had so determined it before. Could we have that sobriety with us, we should learn to profit ourselves much better by God's works, than do these heathenish folk, which bark at them, though they cannot bite them. And now adays we see that many are stirred up with devilish rage, to murmur against all God's doings, because they conceive not the reason of his purpose, insomuch that thereupon they spew out their horrible blasphemies, as who should say, it were not free for God to reserve anything to himself, but must call men to counsel, and make himself their underling. Seeing then that a number do so far overshoot themselves through that villainous pride, to thrust God as it were under their feet: it stands us the more in hand to put this doctrine in practice, that we may reverence God's secret ordinance, and also receive the things that are uttered to us, without objection, as good and rightful, and done with such wisdom, as is not to be found fault with.

And now Saint Paul thinks it not enough to say, that God had his secret purpose hidden in himself: but also says, that his will was, that this wisdom which is diverse in many sorts, should be known. This title deserves to be well marked, where he says, that God's wisdom is (as you would say) of diverse sorts. Not that God is variable and changeable in himself, nor that there is any snarling or entangling in his devices: there is no such thing at all in God, nor can there be: but Saint Paul's speaking after that manner, is in respect of our understanding. Therefore if we would comprehend God's wisdom, we should be confounded and dazzled at it, because it is infinite: and besides that, it has things in it which are able to amaze all our senses, yes and to swallow them quite up, so as we should never discern anything certainly, to say, Lo, this is it. But this had need to be laid out more at length, that we may understand it, and fare the better by it. Now and then we see some looking glasses, wherein we think we behold a hundred, yes or rather an infinite number of images before us: and when we see them, we are at our wits' end. After the same manner has Saint Paul spoken here of God's wisdom, namely, as giving us warning of the weakness and rudeness that is in our understanding, to the intent we should not be too inquisitive in searching the things that pass our capacity, and the matters that God has purposed in himself. Then if we will needs so climb up higher than is lawful for us, and thrust ourselves forward with foolish presumption, to be privy of God's counsel, and to inquire particularly what he has determined: our wits must needs fail us before we come halfway there, and we shall find so many things there, that we must of necessity falter of ourselves, and be driven to confess that it is not for us to reach the bottom of so great and deep a gulf.

Therefore if a man demand here, how then can we confess God to be righteous, wise, and almighty, since we are so daunted at his works? For it is said, that it is the wisdom of men to search out God's works, and to set their minds wholly upon them: and he has also ordained the world to be as a stage, on which to behold his goodness, righteousness, power and wisdom: and therefore there seems to be some contrariety between these two, that we should be diligent and heedful in considering God's works, and yet notwithstanding that our wits are dazzled at the thinking upon them: the answer to that is very easy: which is, that if we desire soberly, to know but the things which God vouchsafes to reveal to us, and which are for our profit: we shall have understanding enough, and we shall well perceive that he does not envy our being taught by his works, that we might come to him, and put our whole trust in him, to know how to call upon him, to discern between good and bad, and to walk according to his will. Then if we give not heed to our foolish and inordinate lusts, but hearken like good scholars to the things which our master vouchsafes to declare to us: we shall in God's works understand all things that are for the furtherance of our welfare. And that is the cause why it is said in the book of Job, that we shall have done very much, if we can spy but the outermost borders of God's works. Then may we taste of God's wisdom, righteousness, power, and goodness, by considering only the [reconstructed: outposts] or uttermost bounds of God's works. But if we will needs fall to gauging them to the bottom, there we shall find the foresaid gulf which is able to swallow up all our understanding. To be short, first it is to be understood here, that as well God's word, as his works, are to us wonderful secrets, and such as pass all our wit and capacity. Insomuch that if we have an eye to his works, there are yet further miracles in them to daunt us with, than the things that we see every day, and which are in common use among us. Likewise in the holy Scripture, there are somewhat more secret points, and which are not very easy to be understood. Know that once we have first of all to humble ourselves, and to pray God to enlighten us by his holy Spirit, that we may profit ourselves by all his works and words. And moreover let us learn the things that he shows us, and be contented with the measure that he appoints us, without coveting to know any more than that which we may learn in his school. Thus you see what we have to bear in mind.

Furthermore when we once have such meekness, surely our Lord will give us a sure resting point: and although his secrets are incomprehensible, and the doctrine of the Law and the Gospel are secrets above the reach of the world: yet shall we be taught by them to our welfare and salvation. And so there is no mingling, no confusedness, no entangling for us, because God will guide us by his holy Ghost, and give us wisdom and discretion to know whatever he sees to be for our benefit. Mark that for one point. But if we are unteachable or unruly, and will needs play the loose colts to search further than we have leave: surely God's wisdom will be always variable to us: that is to say, there will be such diversity of things, and so many obstacles in it, as will make us at our wits' end, and we shall abide as utterly confounded. Yes and even the faithful shall well perceive the thing that Saint Paul says here, that they may ever be put in mind to walk in awe and fear, and not give themselves the bridle too much, nor take too much leave to know more than our Lord will have them to know. Now then, the doubt which might have been cast, namely how God will have us to be abashed at his works, is removed. And yet will he not have us to be abashed at them, so we suffer ourselves to be taught by him.

Thereupon we may gather also, that it is a devilish stateliness when these ruffians take so highly upon them, as to reject whatever they cannot conceive the reason of. If a man tell them that God disposes all things by his secret ordinance, and that the things which we term fortune, chance, hazard, casualty, hap, adventure, and such like, are all determined before the making of the world, insomuch that even the hairs of our heads are numbered, and one little bird shall not light upon the ground, without God's providence: they step forth and object, how can that be? And whereas God tells us in his law, that he will have this and that done, shall we say, that he has more wills than one? Then should he be inconstant, and that were to make God changeable, and so should he seem subject to all manner of lightness like a mortal creature. But (as I said before) such men do ill know their own ability. For they imagine that if God bind not himself in all points to the things which he has revealed to us by his word, he is contrary to himself, and has a double will, and that moves them to gabble after that fashion. But to be short, God's will is always one, and single, and agreeable in itself: however that to our seeming it be diverse, and have many kinds of it, as if we saw a hundred sundry shapes which dazzled our eyesight or utterly dimmed it. Whereas Saint Paul says, that God's wisdom is diverse in many sorts: it is as if a picture had a thousand colors in it, so as a man could not distinctly discern one from another. Nevertheless, Saint Paul in saying so, meant not that God's wisdom is so twisted in itself, that there is any contrariety or strife there. No: but he shows, that although God has always one even meaning, and keeps on still in one trace and in one rate, although there be no change nor variableness in him, and although there be but one light wherein there is no dimness at all: yet notwithstanding when men will needs press to him, their wits are always as it were astray and dazzled, and if they go forward, and step forth still with too great boldness, they must needs be confounded in the end, and God must utterly overwhelm [reconstructed: them]. After that manner therefore must we take the things that are spoken in the holy scripture concerning God's providence.

True it is, that we have our lesson, where God tells us, that he will not have any man to trouble his neighbor, nor to commit robbery, extortion, covetousness, deceit, or any manner of naughtiness: he tells us those things, and therewith commands us to live chastely, and to abstain from all violence. Now when wars are moved in the world, when blood is shed, when infinite ravishments and robberies are committed; shall we say, that such things are done, without God's forecasting in his mind what was good? Think we that he suffers fortune to rule the roost here beneath, as though he himself were asleep in heaven, or reposed himself there in his pleasures? What a blasphemy were that? We would make God as an idol. Again, what would become of us, if it were so? For Satan is as a roaring lion, seeking to devour us as his prey, and we should be continually as it were in his paws and between his teeth. Then if God ordered not all things in this world, [reconstructed: nor had] Satan and all the wicked bridled: surely we should be a hundred [reconstructed: times more] forlorn, and perish every minute of an hour. Again, if we knew not that wars, and such other like things are God's judgments, whereby he chastises our sins: it is certain, that we would never be drawn to repentance. Now then, let us learn the thing that is told us here, I mean according to our small ability: that is to say, that God has but one will, and that the same is certain and thoroughly agreeing with itself, and has no lightness nor inconstancy in it: and yet nevertheless, that we must therewith reverence his secret determinations, which are as now so high and profound, as we cannot reach to them. And if we cannot resolve ourselves of all the doubts which the devil will cast in our ways (making us to think) How is it possible that God should be clear from sin, and not be the author of evil, seeing he serves his turn both by Satan and by all the wicked, and employs them to advance themselves one against another? How is it possible that he should be blameless? When any of these fancies come in our heads, or if any of those dogs which belch out their blasphemies in that manner against God, assault us: let us be armed with soberness, knowing how it is said here, that God's wisdom is diverse in many sorts, and that although his will also be diverse in many respects, yet notwithstanding it is always one still. That is in effect, the thing that we have to bear in mind upon this strain.

Now upon this, Saint Paul applies the ground which he handles, to the matter which he has spoken here in general: that is to say, that God created all things by our Lord Jesus Christ, to the end that this wisdom should be known to the powers and principalities in the heavenly places, by the Church. In saying that God created all things by Jesus Christ, he brings us back again to the beginning of the world, where he speaks of the renewal that was made, when God repaired the things that were decayed and scattered by Adam's sin, according as we have seen before, how it was Christ's office to gather together all things that were scattered before. For Adam had perverted and marred all order by his fall, so as there was nothing but confusion both in heaven and earth, till all was mended again by Jesus Christ. Now then, the restitution that was made by our Lord Jesus Christ may well be referred to this second creation, as though at his coming God had set the world in its former state again, which had been as it were broken before. However the case stands, [reconstructed: both] of them were done by Jesus Christ, that is to say, as well the first creation as the second. And the connection is not amiss, in that Saint Paul leads us from the one to the other, by the comparison which he sets down here. Let us mark well therefore that all things were created in Jesus Christ, when he was ordained to be head of angels and men: indeed and that although we had had no need of a redeemer, yet had our Lord Jesus Christ nevertheless been established for our head. There remained no more to do, but to clothe himself with our nature, and to offer himself in sacrifice for the redemption of sinners: but yet for all that, he failed not to bear the office already of reconciling men to God, and of joining them with the angels of heaven. After that manner then were all things created in our Lord Jesus Christ. But here Saint Paul meant purposely to lead us to the restoration, which was made at such time as Jesus Christ was given us to be our redeemer. For although the world ceased not to have some shape still, so as the sun and moon shone bright, and the earth brought forth its fruits: yet notwithstanding, we know, that (as Saint Paul says in Romans 8) all creatures groan, and are as a woman laboring in childbirth, because they see themselves subject to corruption through Adam's offense, for which he was accursed.

To be short, whereas God had showed himself our enemy, he became our father: and whereas the things that were created for our use had [reconstructed: been] turned away by Adam's sin, all was restored again at the coming of our Lord Jesus Christ. So then, by that means he gathered all things together again, that had been scattered asunder before, and then was the world after a sort changed, as the prophets had spoken of it before. For although they meant not to enclose the said renewal within any certain time: yet notwithstanding when they preached of the coming of our Lord Jesus Christ, and of the grace that should be given to the Church at that time, they used such speech as this: Behold, I make the heavens new, and the earth new. After that manner does God speak by the prophet Isaiah: and it is not only once, but it is, as you would say, a common speech among all the prophets. Now then, Saint Paul following the common phrase of the Scripture, says that all things were created new again in Jesus Christ: although that is in respect of the Church. The world itself was not renewed: but as in respect of us, we are partakers already of the [reconstructed: restoration] that is promised us. For by our Lord Jesus Christ we enjoy God's creatures of which we were deprived before. Whereas the sun and moon shine upon us, and we are nourished by the sustenance of the earth: we know that those things belong to us, because we are God's children. And how is that? Even because he has adopted us in Jesus Christ. For the matter which we have sung in the Psalm concerning man, must be applied to the person of God's Son, as says Saint Paul himself, who is a faithful interpreter. Not that he restrains it to him alone: but inasmuch as the things which he speaks concerning the incorruption of mankind is not to be found in it now, but all is marred and corrupted: therefore we must be compelled to resort to our head, by whom we are set in good condition again. So then, we could not be blessed of God, neither in our [reconstructed: meat] nor in our drink, nor in the enjoying of any of all his creatures, were it not for the restoration that is made by our Lord Jesus Christ, and that he has caused the world to be given us henceforth in heritage, to the end we might with a good and clear conscience enjoy all the gifts which he has bestowed upon us. And so you see, that the creating of all things in Jesus Christ, is God's reforming of his Church, and our partaking of the purchased heritage, for his sake and by his means.

Now having said, that we are so created again in the person of God's son, and that he is our head, inasmuch as we are knit to him by faith: he adds, that it is a wisdom which the very Angels have not known, insomuch that they fare the better by our salvation, and have cause to honor God for preferring them so to the thing that was after a sort buried from them before. Some thinking this to be strange stuff, have been of opinion, that Saint Paul spoke of the devils. But he speaks expressly of the heavenly places, and means to put a difference between the chosen Angels, and the castaways. And again, to what purpose were it for the devils, to know God's wisdom in our salvation? It were to no purpose at all. There are others, which being not able to rid themselves of this text of Saint Paul's: have thought that the Angels are here among us, to be as scholars, and to hear the preaching of God's word. But that is too foolish and childish an imagination: for we know, that as well the doctrine, as the use of the Sacraments, are allotted peculiarly to us of God, because of our rawness. The Angels of heaven have nothing to do, neither with Baptism nor with the Lord's Supper. And why? For the Angels are altogether spiritual. But inasmuch as we creep here beneath, therefore we have need of such means as are convenient for our infirmity, to make us come by little and little to God. Therefore the doctrine that is preached among us, serves not for the instruction of the Angels. How then should it be understood, that the Angels were taught by the things which they see presently in the Church? Let us mark first of all, that although the Angels behold the face of God: yet is it not meant that they have come to the perfection which is promised us: for that is reserved to the latter day, when all things shall be fulfilled.

The Angels then know not things yet but in part. True it is that they must not be counted among our state and condition: for like as they are nearer God than we, so are they taught more familiarly. But however they [reconstructed: fare], yet must they be compelled to hide their eyes, as is shown us in the sixth Chapter of Isaiah, in the vision that is given him there. Albeit then that the Angels are heavenly spirits, and are familiarly conversant with God, as household servants of his kingdom: yet have they their eyes covered, to show that they understand not all things yet, and that their knowing is but in part. For God must show them that they are but creatures, that they might thereby be held in continual awe, to humble themselves before him, and to keep themselves in their degree. According to this, it is said, that the Angels of heaven know not when the last day shall be: that is hid from them. And why? To the intent that men should humble themselves the more, and not be ashamed to be ignorant of the things which God has not revealed to us. To the end therefore that it may not grieve us that God conceals many things from us: the very Angels are set before us, as not knowing all things yet. Then is it not without cause said, that they knew not what should befall and come to pass at the coming of the son of God, that is to say, that all people without exception should be called to the truth of the Gospel, and be all adopted of God, to be made the spiritual children of Abraham. True it is, that the Angels knew well that Jesus Christ was the head of all mankind: but how that should be done, or at what time, or by what means, that was hidden from them. That is the manner wherein Saint Paul says, that they profited, namely by beholding our Lord Jesus Christ to shed forth his grace in that way. For it was not enough to say, that men should wonder at such a miracle as that God should take those into his house, that were strayed away before, and ally himself with those that were formerly his mortal enemies, and allure them to him, whom he before abhorred. If it had been said, that men ought to be astonished at it: that had not been enough. But when Saint Paul says, that even the Angels find it strange, and are compelled to marvel at it, seeing how God utters so great treasures: it serves well to show us, that whenever there is any speech of our calling, that is to say, of the mercy that God has shown us in forgetting what we were, and in fashioning us anew after his own image, insomuch, that whereas we were lost, and forlorn, indeed and utterly drowned in the bottom of hell by Adam, he has set us up again, and taken us up to the kingdom of heaven, and is not contented to show us his bountifulness in this world only, but also intends to make us partakers of his endless glory, and to give us the crown of life in his kingdom: it is a thing for us to learn to wonder at, to the end we may receive so great, so high, so excellent, and so worthy benefits, with such reverence as they deserve.

And Saint Paul not only here, but also in other places calls the Angels, Principalities, to show us, that we cannot devise anything so high and noble, which is not inferior to Jesus Christ, as is declared more fully in the first to the Colossians. For inasmuch as many men did even at that time magnify the Angels, to deface the majesty of our Lord Jesus Christ: Saint Paul shows, that although the Angels be as it were God's powers or virtues, and his arms with which he executes his works: and although they be dominions and powers: yet notwithstanding Jesus Christ ceases not to have all preeminence and authority over them: but like as the sun darkens the light of the stars, so must all the dignity of the Angels be laid down, that it hinder not Jesus Christ to be looked at of all men, and to be the only lodestar, and to be known that it is only he in whom lies the fullness of all good things: and so is he indeed, as is said in the same text. And it is a point well worthy to be marked still. For we see how it is enough now in our days among the Papists, to allege the virtues of the Apostles, or of the Virgin Mary, or of the Saints, to make idols of them. And it seems to them on the contrary part also, that if men do not worship them, and pray to them, and yield them the service which belongs alone to God: they be utterly undone. For thus do they allege: How now? Why should not the Virgin [illegible] Mary be our advocate, seeing she lived so holy a life, that she was as a mirror of all perfection, and so highly in God's favor? Verily as who should say, that the excellence which God has put into his creatures, should serve to bereave Jesus Christ in such wise, that he should be put back therefore. So then let us understand, that whatever can be said or preached of the virtues and worthiness of the Virgin Mary, of the Apostles, and of all other men, indeed and of the Angels of heaven, serves not to diminish the majesty of our Lord Jesus Christ, nor to turn us away from him, nor to cause his offices to be dealt away to this man and to that man. To what end then? To make us to know, that virtues are so distributed to all God's children, as there is no other fountain of all goodness, but Jesus Christ, who is the only one to whom we must resort, and that the creatures are never the more impaired, though Jesus Christ overpeer them as their head. That then is in effect the thing which we have to mark upon Saint Paul's words, where he taunts such as would needs exalt the Angels without end or ceasing. For he says: very well, I grant they be powers, virtues, and principalities: but yet is our Lord Jesus Christ still their head, and they be so grounded upon him, that they fare the better by our salvation. Now then, what an ungraciousness were it, if we should leave Jesus Christ, and go seek to the Angels, seeing that even they do wonder at the riches which God has uttered in knitting us into the body of his son, and consequently in calling us to him to be his own children by that means? Thus you see how the wondering of the Angels at our salvation, ought to frame us the better to our Lord Jesus Christ, and make us to stick fast to him, without swerving from him any manner of way. And for that cause is it added in the end, that by him we have boldness and entrance in hope, through the belief which is in him.

Here Saint Paul meant shortly to blame the unthankfulness of such as are not contented with the having of Jesus Christ, but think that he should have some helps added to him. Therefore he says, what do we desire more than to be knit to God? Is not our full happiness there? Now it is so, that by believing in Jesus Christ, we have confidence that we may reach to God: the access is given [illegible]. And whereas trust or confidence is not enough, we have also boldness to come to him with our heads upright, not as presuming any whit of ourselves, nor yet to come there recklessly, but we must always practice this saying of the Psalm, that although we rest upon God's goodness, yet must we evermore worship him with fear. Notwithstanding, we may always come boldly to God's throne, assuring ourselves that his Majesty shall no more be terrible to us, seeing he shows himself a father toward us in the person of his only son. We see then how Saint Paul's meaning is, to hold us fast to Jesus Christ. And therein we see also what our perverseness is. For it is certain, that the care and zeal which Saint Paul had to make us cleave fast to the son of God, came of the wisdom of the Holy Ghost, who knew our frailty and unsteadfastness. Had we (as you would say) but one drop of settled wit, it were enough to make us understand, that by the Gospel we may possess God's son, who gives himself to us, and that having him, we have all that ever we can wish. It were enough to have spoken this in one word, as Saint Paul has shown already: but we see how he doubles and confirms his saying, as though it were a hard thing to be believed. And of a truth, it is very hard, because we be too much given to distrust and unbelief. Again, to believe for one day, is not all that we have to do: it is required that we should hold on still, which is a very rare thing to be found in this world, because we be always risking. By means whereof, men do as it were willfully bereave themselves of the thing that was given them. Furthermore, forasmuch as all the world is at the point, and we cannot be won or persuaded but with great pain, to come to our Lord Jesus Christ, and to rest upon him, let us use the remedy that Saint Paul sets us down here.

And first of all we must mark well, that Jesus Christ is the door to open heaven to us: for we know that at his death the veil of the Temple was torn asunder, and that in such a way, that we may now enter familiarly into the Sanctuary of God, not of such a material Temple, as was then: but (even of heaven,) so as we may press into the presence of our God, and resort to him for refuge, as if a child should cast himself into the lap of his father or mother: for it is certain, that God surpasses all the fathers and mothers of the world, in all kindness and favor. Seeing then that we know that: what could we want more? Would we have some better or more excellent thing than God? Then must we go seek it in the bottom of hell. For when we have made our wanderings as much as we wish, we shall always find, that there is nothing in any of all the creatures either above or beneath, that is worth a straw, in comparison of God, as says the Prophet Isaiah. So then, seeing that God has given himself to us in the person of our Lord Jesus Christ, and that the whole fullness of the Godhead dwells in that great Sanctuary, which was figured by the visible Sanctuary of the Law: ought we not to be fully satisfied when we have that, and to rest ourselves wholly thereupon? And although our wits and our affections be fickle, yet ought they to be held in awe as prisoners, so as we may say, Let us cleave, let us cleave to our God, according to this saying of David, behold, all my felicity, and all my joy is to be joined to my God. Likewise he says in another place, he is the wellspring of life and light. Again, we have sung this morning, he is my portion, I cannot have a better lot, I must needs take all my delight in him. Thus you see what we have to remember in the first place.

Secondly, let us mark well the degrees that Saint Paul sets down here: whereof the first is, that we must have faith. For although Jesus Christ has opened the way and passage by his blood, to make us entrance to God his father: yet is not the gap opened for all men: for the unbelievers cannot enjoy that benefit, whereof he is the key. True it is, that the door is near at hand, and the opening thereof is easy, when we have the key: that is to say, if we receive the Gospel in true obedience of faith. And so you see why Saint Paul tells us, that it is not enough for us that Jesus Christ has laid forth the treasures of the infinite goodness and mercy of God his father: but that it stands us on hand on our side, to receive the same by faith. Not that we can do it of our own power, nor yet that we can come to Jesus Christ, or be partakers of the benefits which he offers us by the Gospel, except we have faith in him. And from belief we must proceed to trust, that is to say, we must be fully persuaded, that God will always receive us, and that we shall find favor at his hand, and that although we be wretched sinners, and unworthy to live upon the earth: yet nevertheless we shall find him still favorable to us when we come to heaven. Lo how faith is linked with trust. And thereof springs this stoutness of mind or boldness, which is as it were the highest step, so that although we must needs be as it were dismayed, when we consider what we be of ourselves: yet we cease not to offer ourselves to God with our heads upright. And why so? Because he looks upon us in the person of his only son. And therefore it is said, that he is his well-beloved, however, not for himself (only), but (also) for our sakes that are members of his body. You see then how we have to gather upon this text, that by receiving the doctrine of the Gospel with true obedience of faith, we possess our Lord Jesus Christ, and by his means shall be led to God his father, to come to the perfection of life, light, and all goodness. And by the way we be warned to go forward in faith, till we be thoroughly persuaded, that in fighting against all the temptations that can assail us, we shall get the upper hand by the means of faith, and finally that we may boast (specially as Saint Paul does in Romans 8) both against life, and against death, and against all powers both above and beneath, and despise all distresses, knowing full well that nothing is able to disappoint us of the love that Jesus Christ has shown us, and which God his father also has uttered toward us in his person. And thereupon also does it come, that our prayers must be grounded upon full certainty. For (as says Saint James) he that thinks to obtain anything by doubting, deceives himself. Therefore we must assure ourselves by the promises of the Gospel, that God is ready to receive us to mercy, whenever we come to him. And thereby we perceive, that Saint Paul said not for naught, that if we have faith, we must not seek anything more than Jesus Christ, but he must be all our treasure, because that in him we have all things that are requisite to our joy and contentment.

Now let us fall 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 dislike them more and more, and yet notwithstanding not cease to be glad, in that he has shown himself so pitiful toward us in the person of his only son, that he has vouchsafed to draw us out of the gulf of hell, to give us entrance into his kingdom: and also to grant us the grace to come to it with true faith, and to withdraw ourselves from all worldly enticements, which serve to turn us away from him, so as we may forsake all vanity, and for as much as we be void of all goodness in ourselves, seek all our needs in him, which is the true fountain of all goodness, that can never be drawn dry. That it may please him to grant this grace, not only to us, but also to all people.