Sermon 19: Upon Ephesians Chapter 3

13. Therefore I beseech you, faint not for my troubles, which I endure for your sake, which is your glory. 14. For which thing I bow my knees to the Father of our Lord Jesus Christ: 15. (Of whom all kindred is named in heaven and in earth.) 16. That according to the riches of his glory, he grant you to be strengthened with power by his Spirit in the inward man.

It is a wonderful thing that men, having so many means to come to God, labor to go from him as much as is possible, and every straw makes them to turn head: and yet notwithstanding think themselves to have a very reasonable excuse, if they can say, I was hindered by this and that (which shall be nothing at all,) but the least occasion that can be, will serve, because their seeking already is to shrink away from God. And this is too common nowadays. For they that are desirous to justify themselves, because they reject the doctrine of the Gospel, will always find fault with the causes of offences. O say they, this troubles me, this makes me to dislike the doctrine of the Gospel, this makes me to forsake it utterly. All that ever they can allege shall be but trifles, but yet had we need to labor so much the more, to overcome all the hindrances and stops which the devil endeavors to cast in our way, so as we may still keep on our trade and course. And that is the thing at which Saint Paul aims here, exhorting the Ephesians not to be thrust out of the way, but to hold on still truly and constantly in the faith of the Gospel, notwithstanding that they might be offended to see him a prisoner, and as good as condemned already. Now it is certain, that Saint Paul's suffering in maintenance of the things that he had preached, was not to make them swerve from God's pure truth: but contrariwise he protests, that it was to their glory, so as they might triumph beforehand, considering the invincible constancy that was given him. But (as I have said already) besides the thing that I have touched already, there is such a naughtiness rooted in our nature, that we be well pleased, if we can have any outward color to shrink away from God, and we bear ourselves in hand, that we be quite and clean discharged. However Saint Paul spoke not this for that one people, but he gives here an instruction that ought to serve us at this day: which is, that although the most part of the world be mad at the Gospel, and fight as much as they can, to quench the remembrance of our Lord Jesus Christ, and although the faithful be persecuted, defamed and tormented: yet must we not swerve aside, nor be out of heart, considering that it ought to confirm our faith the more in our Lord Jesus Christ, and that we have whereof to glory, seeing God holds up his Church by strong hand, so as it is not utterly oppressed and overcome. If the Gospel were received without gainsaying, and with one common accord, surely we should have cause to bless God for it, and there should be a melody between heaven and earth, so as both men and Angels might with full mouth magnify God's goodness so shining forth upon all men: but yet the fighting of men against the Gospel, is a sure record to us, that God is the author of it, inasmuch as they that are imprisoned for it, and drawn even to death, cease not for all that to stand steadfastly in it. God then utters there a wonderful power, and it appears, that for all that ever Satan can do, we nevertheless have proof that God is on our side, and fights for us, and upholds us by his power. Not that he exempts us from affliction, but he will always give us victory, and that ought to suffice us. Thus the thing which we have to remember upon this text of Saint Paul's, is, that we must be ready to receive all the alarms that Satan shall make upon us, and that although we see the doctrine of the Gospel ill received of the world, so as it is not only despised and disdained, but also hated, and the unbelievers are inflamed with a devilish rage to destroy it: yet notwithstanding we must not bear it the less reverence, for we must not measure God's majesty by the opinions of men. Put the case that God were everywhere despised, according as most men are indeed so churlish and unthankful, that they be as monsters shaped against kind, yet must not God lose the right that we owe him. For notwithstanding the rebelliousness of such as would wrap God with them in their iniquities, we ought to honor him with all humility. Even so is it also with the pure doctrine of the Gospel. Although then that the world set themselves against it, and many men trample it underfoot, so as some mock at it, some gnash their teeth at it, and fires are kindled for it: yet let us still quietly and obediently receive the things which we know to come from our God. Thus then you see how our faith ought always to keep on his way, and that although many practices and enterprises be attempted against the faithful, and a man shall everywhere hear of nothing but confederacies, threatenings, outrages, and such other things: yet we must not cease to fight stoutly under Christ's banner, and to possess our souls in patience. And to this end ought this saying of Saint Paul's to serve, that it is our glory: for our faith should be as good as dead, if God tried it not. Nevertheless when we see the faithful so examined, we have always so much the better warrant of the doctrine that is given us of God. True it is, that it ought to be grounded in heaven, that is to say, upon the authority of God alone, without having respect to any creatures. For the very Angels of heaven were not able to authorize the Gospel: God's majesty must be needed to come forth for us to lean to, and then shall we never be shaken down. Notwithstanding, when the Martyrs stick not to give their lives in the witnessing of God's truth: then (as I said before) we be, or ought to be the more stirred up to receive the doctrine, and it is as it were sealed up in our hearts. Forasmuch then as persecutions serve to confirm the doctrine the better: therefore Saint Paul says, it is our glory, and that we ought to triumph at it, seeing that God does so maintain and strengthen them whom he sends into that battle.

For it is certain, that in respect of the frailty of the flesh, they should quail immediately. But that they get the upper hand, let us mark, that it is God's doing, who works after so manifest a fashion, as we have cause to glorify him for it. Now if when we are troubled, we are tempted to shrink, and to give over at every brunt that is put to us: it is a token that we have not the skill to profit ourselves by the means that God gives us, to draw us to him, and to make us stick to him with true steadfastness. Therefore let us fight against our own weakness, and against the naughtiness of our nature, that when we see how the devil practices to overthrow the Gospel in manner everywhere, we may consider, that God forgets not those that are his, but strengthens them in such wise with his power, that their faith gets the upper hand, to the end that we should hope for the like, and that when we are at ease and rest, we should not cease to prepare ourselves after their example, that when it shall please God to reach out his hand upon us, and to make us take our turn and course, we may be fenced a long while beforehand, and not be possessed with such imagination as some are, which bear themselves on hand, that they shall never feel any grief or trouble: but that we may always be ready armed to fight. Herewith Saint Paul shows, that it is not enough for us to be only taught: for we should not cease for all that, to be always fretting, and to be as men more than half out of their wits, until God made his doctrine take such hold, as we were touched to the quick with it.

Now then, having exhorted the Ephesians, he says, I bow my knees before the father of our Lord Jesus Christ. If exhorting to the end that every man might be of courage, had been enough: Saint Paul would not have added that which he speaks here of prayer. But to the intent to show what the Ephesians had to do: he falls into the way before them to give them an example. And therefore let us mark, that when we shall have had our ears beaten with God's word, to show us our duty, and thereto not only been instructed, but also exhorted and spurred forward: yet will there always be some sloth, coldness and recklessness in us, so as the doctrine shall stand us in small stead, until God touches us with his holy Spirit. And this serves to beat down all pride in us. For a number think themselves able to work wonders, who feel themselves beguiled, when they come to the pinch. We see what happened to Peter. He promised, yes, even sincerely, that he would not shrink from his Master, though he should die for it. You see how Peter made a stout boast. Surely he made it not but of a zeal, which a man would say, is good and holy, and he meant to have had the same intent so settled, as to have showed it at the need: and yet notwithstanding, the stout words of a silly wench made him to deny Christ, and he was ready to have denied him a hundred times, insomuch that he fell to cursing and swearing. Seeing we have such a looking glass, let us acknowledge our own weakness in Peter's person, and (as Saint Paul shows us here) let us resort to him that has all power in him. For it is not enough for us to know our disease, unless we seek the remedy of it. First of all then, let us rid ourselves of all foolish opinions, with which the world is imbued, as that a man may be able to overcome all temptations by his own free will: and rather let us learn to abase ourselves utterly, knowing that when God is so gracious to us, as to teach us by his word, the same is not to enable us to do it, but only to hold us the more guilty and convicted of it, to the end we should not make a shield of ignorance. Let that be one point.

Yet notwithstanding, let us not stay there: but as much as we are weak of ourselves, and God has all strength in him: let us repair to him. For it is certain, that he calls and allures us to him. And therefore let us not think that we shall be disappointed, when we cast ourselves down so as half dead, or rather as stark dead at his feet, not doubting but that he will lift us up again. And so Saint Paul speaking of his praying to God here, was not only to protest that he discharged his duty: but to the intent that the same should serve for an example to all the faithful, that upon the knowing of their wants: they might resort only to God, knowing that he holds us up continually by strong hand, and that after he has once given us faith, he adds also such invincible constancy, that we stand out to the end. This is it in effect which we have to bear in mind. And therefore let us take warning, not to trust to our own wit, nor to presume at all upon our own power and strength, when we come to hear God's word: but to desire our God, that just as he has vouchsafed to have his word preached to us by the mouth of a man, so he will also speak to us inwardly, and in secret by his Holy Spirit, that by that means the doctrine which we have heard, may take root, and bring forth profit and fruit. And moreover, since we see by experience, that God requires more of us than our power and ability can afford: let us desire him to supply our wants, according to the example that I have set down already, which is, that it is clean contrary to our fleshly reason, that we should go to death if need be, and forsake the world and our own life. This is not to be found in man, if he follows still his own reason and will. God therefore must needs work in this case, and to remedy our infirmity. But although to suffer for the Gospel, and to go to death as it were with blindfolded eyes, and not to be turned away, nor struck down for anything, are very hard things, and such as pass all ability of man: yet will God stand by us in such sort, as we shall overcome all distresses, if we arm ourselves with the weapons that he gives us: that is to say, if upon the knowing of his will, we being unable to walk as he commands us, do pray him to give us legs, and to strengthen us in such a way as we may overcome all. This done, a man cannot say, that this doctrine is unprofitable. For why is it that our Lord gives us those things by his Holy Spirit, which we have not by nature? Even to make the doctrine of avail, so as it may not disappoint us. They then which do slanderously say, that if we cannot follow God of our own free will, it were better to forbear preaching, because it is but lost labor: they (say I) know not what order God keeps to assure us to himself. And experience shows well enough, that the preaching of the word is but an instrument whereby God works in secret. If we are fully resolved of that, then shall we very well perceive, that God agrees very well with himself, in that he will have the Gospel preached to us, and yet tells us, that it should stand us in no stead, except it pleased him to work in our hearts by his Holy Spirit. Now in saying that the Gospel is an instrument, it is all one as if a man should say, that a plowman with his plow [illegible] and all other things, were an instrument, and yet not therefore the cause why the earth brings [reconstructed: forth] fruits. And why? For God keeps that to himself: and in that respect do we ask him our daily bread. For we must understand, that as a father has care of his children, and as you would say, puts the meat into their mouths: so will God have us to receive our sustenance at his hands. And for that cause he says, that when the people should have come into the land of Canaan, although they should till and cultivate the ground, yet should they not say, this have I gotten with my own hand, but all acknowledge that they were maintained by the word that proceeds out of God's mouth, that is to say, by the inward grace which God gives to his creatures, so as we are fed thereby. For all the labor of man can nothing avail, unless God blesses it. And what then shall we say of the thing that is much more excellent? For is not the food of our souls much more precious than that which serves but for our bodies? Therefore let us not think, that it is enough for us to come to a sermon, or to read (God's word) every man by himself: but we must also resort to God, that he may give us increase. And for the same cause does Saint Paul set down this comparison, that he which plants is nothing, nor yet he that waters, but that it is God that gives the increase from above. And he speaks not there of the laborers of the ground, but of the sowers of God's word, and of such as cultivate his Church with continual exhortations. Although then we take never so great pains: yet shall we do no good at all with our labor, except God works with it by his Holy Spirit. But when he works with us, then is our labor of avail, and then it is said, that the Gospel is the power of God to the salvation of all that believe. For God does so utter the power of his Holy Spirit, that the preaching of the Gospel, and the secret and inward working of the Holy Spirit, are things so joined together, as they cannot be separated. And so you see in effect what we have to remember upon that saying of Saint Paul.

Now having spoken of praying, he says, "That you may be strengthened in the inward man, by the power of his holy Spirit." Here he shows us the weakness that I spoke of before: for if we perceive not our own need, we will never vouchsafe to resort to God like poor beggars. We know that man being left to himself, will never acknowledge his own poverty, except it be proved to his face. To the end therefore that we should come to him unfeignedly, and with true lowliness: it is for our behoof to feel by experience, that we can do nothing at all, and that we be unprofitable in respect of all goodness, until our Lord has renewed us. That is the thing which Saint Paul intended to make us to understand. For though all the world generally do seek help at God's hand, yet is there scarce one to be found among a hundred, that does it truly and without hypocrisy. For if a man could search what is in some, he should find them ready to burst like toads, with pride and filthiness, and that they presume wondrously upon themselves. They will go seek succor at God's hand, and yet think they have their seeking in themselves. Surely it is too excessive a lewdness, but yet is it a vice that reigns too much. However we fare, if we desire God to reach out his hand to succor us: let us learn first of all to abase ourselves, and let us know, that we have not sufficient strength of our own nature, but that the same must be bound to come from above, and from his holy Spirit, as Saint Paul has expressed here. "That you may be strengthened" (says he) "by the power of his holy Spirit." No doubt but he makes comparison here of things completely contrary. For so long as a man can do anything of himself, God's Spirit needs not to supply the room. But insofar as all power proceeds of God's free goodness: therein it is shown us, that we can do nothing of ourselves, and that all the strength which we surmise ourselves to have, is but smoke that vanishes away, and a stark illusion of Satan, who seeks to hold us fast in some fond self-conceit, to the intent we should not turn to our God, and so be left utterly destitute. And besides this, Saint Paul shows further, that it is a freely bestowed benefit, that is to say, a benefit that proceeds of God's only free gift, to the intent we should not imagine, that when God succors us, he has an eye to anything else than our wretchedness, or that he does it for any good disposition that he saw should be in us. And that is the cause why he succors us in all our needs. And therefore Saint Paul says here, that it stands us on hand to be strengthened by the power of his holy Spirit, and that the same is a free gift.

Now he says, according to the richness of his glory. Why is it that he magnifies the riches of God's goodness so much, but to beat down all the foolish opinions with which men besot themselves, in thinking to bring, I know not what, of their own, and by that means to make themselves hail-fellow with God? Therefore it behooves us to bear this thing well in mind. For Saint Paul speaks to such as had shown great strength already: but yet was it fitting that God should always have the praise of it. They were in great forwardness, and had fought already for the Gospel: and yet Saint Paul wishes that they might be strengthened. Herein we see that we are so far unable to begin to do good, that even when God has set us in the way, when he has reached us his hand, yes and when he has continued his grace in us from day to day: yet if he does but turn away his hand one minute, we are quite quailed. And so we are warned (as we have seen before) that as God is the beginner of our salvation, so is he the worker of it throughout, and there is no steadfastness in us, further than we are upheld by him, and by his Holy Spirit. And therefore we ought to be provoked to pray daily all the time of our life. For they that forget themselves, and fall asleep, shall soon feel themselves bereft of God's grace. And why? They are not worthy of it, because they seek it not with continual care. Therefore to waken us thoroughly both from our slothfulness and from our recklessness, we must bear in mind, that seeing God has called us into his Church, and touched us to the quick, to receive his Gospel with true obedience: the same ought to strengthen us so much the more to the end. Let that serve for one point. Again, let us understand, that God must needs show the riches of his glory, when he increases so his Holy Spirit in us by degrees. For must there not needs be an infinite treasure of his goodness, when he draws us so to him at the first sight? In what plight we are when God chose us and took us to him? He draws us not only out of a stinking puddle, but out of the bottom of hell. For behold, the thing that we bring with us by inheritance from our mother's womb, is cursedness, and to be as enemies to God, and to have nothing but stark malice and rebelliousness in us, and to be blind wretches, and (in a word) to be given to all evil, so as Satan reigns over us, and we are his bond slaves, and are held down under the tyranny of sin. Now then seeing that God has pitied us, in respect that we were so miserable creatures: needs must it be, that he uttered the great riches of his goodness in that behalf, and fitting it is that he should be glorified for the same. And (as I have said already) we ought to be the better touched therewith, that just as he has adopted us for his children, so we may show ourselves willing to take him for our father. But however we fare, although he has reformed his image in us, yet must he be compelled to utter the riches of his goodness, and to increase his gifts in us, and to make us go on still with our course. And it stands us so much the more on hand to bear this doctrine in mind, because we see the world has been beguiled with these toys and opinions, that every man might well put forth himself through his own free will, or at least prepare himself to come to God. And again, that God's adding of grace upon grace, is, because men have used well the grace that he had given and bestowed upon them before. Now as touching the first point, how is it possible that we should bring anything of ourselves to win God's favor withal? Seeing we are like poor dead men, and as rotten carcasses, what preparation can we make to purchase favor at God's hand? Must not men needs be worse than bewitched, when they conceive such [reconstructed: follies]? Therefore let us learn to father the beginning, continuance, and end of our salvation upon God, and to shun all those devilish illusions, (which seem to maintain) that God in adding of grace to grace, has a regard how every one of us has deserved it. For on the contrary Saint Paul tells us, that in this matter we must have nothing before our eyes, but God's goodness in showing himself so liberal toward us, that he never ceases to do us good. He is not like mortal men, which will say, I have done you good enough already, content yourself: but just as he has shed out the gifts of his Holy Spirit into us, so he is moved to increase the measure of them, till we have come to the full height of them, that is to say, to full perfection.

Now here Saint Paul adds expressly, the inward man: for we would gladly have God always strengthen and increase us in this world, but in the meantime the heavenly life is as nothing with us. For some would show themselves valiant, and they are so ravished in their own conceit, that they think themselves to be as angels, so that men may speak of their deeds of prowess, and that they may be taken for proper men, and purchase themselves reputation. That is one kind of strength that men desire. Others desire to increase their substance by merchandise, or to get riches and possessions by any means however it be. Others covet to be in credit and authority. To be short, the means by which we would have God show himself bountiful towards us, is in pleasing our sensuality and earthly lusts. But on the contrary part, Saint Paul brings us to the inward man, that is to say, to the spiritual life, which is unseen by us, except that we have record of it. For after the same manner he does speak of the inward man likewise to the Corinthians, saying, that the outward man corrupts, but yet the inward man is renewed (2 Corinthians 4:16). What is it then that Saint Paul means by the outward man? Riches, bodily health, honor, credit, authority, and, in a word, all that we covet of our own nature. Those are the things that are meant by the outward man. Now, as I said before, we would gladly be strengthened in those things, but in the meantime we despise the inward man, that is to say, the things that belong to the heavenly life. And why? For we see them not, because we are grossly minded, and entangled in this world. Therefore Saint Paul shows us here, that if God chooses to diminish us as to the world, we must bear it patiently, and he says the like in the text which I am about to allege. For when the faithless and heathenish sort who have their treasure in this world, do see themselves go to decay: they sigh and say, alas, where are the arms that I had in time past? Where are the legs? And thereupon they fall to complaining against God. Again, if a man that was rich be diminished, and God cut off the things that he possessed: he is in horrible unquietness, and he would rather be already buried, than to see his wings clipped after that fashion. Again, they that are led with ambition, and seek nothing but honor and estimation in the world, if they be once out of their accustomed credit, they think all is lost. But on the contrary part, God's children, who willingly shut their eyes at all the things which have a fair gloss here below, and behold the heritage of heaven by faith, are not so vexed when they see themselves diminished even in eyesight, and that God makes them to drop away by little and little: they take all in good worth. And why? For they have an eye to the change: which is, that by that means God renews them, to give them the thing that is unseen, and to make them take courage again, as though the kingdom of heaven were hard at hand. So then, the thing that Saint Paul shows us now, is, that just as every one of us is carried away with his own foolish lusts, so he would have God yield to his foolishness. And contrariwise, by his praying to God to strengthen us, he shows us, that it must not grieve us, though we decay as in respect of our bodies, so we have the spiritual cheerfulness that may make us to draw nearer and nearer to our God, and to look still to the kingdom of heaven, which cannot fail us, assuring ourselves, that the bringing of us low, is to the end we should be exalted on high, and that although we must go down into the grave, yet it is not to perish there altogether, but to be renewed again. Therefore let us suffer ourselves to be so abased, that we may be set up again by the power of our God. And although we be poor despised creatures in this world, let us suffer it patiently, and therewith let us not cease to assure ourselves that God will work in us as he promises.

And furthermore let us mark well, what Saint Paul sets down here: for he uses not the single name of God, but says, The father of our Lord Jesus Christ, of whom all kindred is named in heaven and in earth. Now by this he shows us first of all, how familiarly we may go to God, as has been touched already. And the last Sunday this text was declared sufficiently, where he showed us, how we may come to God (Ephesians 3:12). But there he did set faith in the first place. Seeing then that we have assurance that the gate is opened for us, we may be bold to go in to God. And this faith engenders trust in our hearts, and trust gives boldness. These are the three steps that Saint Paul did set down there. And here he shows us how we obtain that privilege: that is to say, because God has not only his heavenly Majesty to be worshipped by us: (for although we ought to honor him in that respect, yet would it so astonish us, as to make us shun his presence as much as we possibly could:) but also adds the title of father, and says, that he takes us for his children, by means whereof we are no more afraid of him, but may come familiarly to him whenever occasion serves, inasmuch as he has his arms open to receive us. This is an article well worthy to be minded. For if we cannot call upon God, what will become of us? In what plight shall we be? It is said, that all our welfare lies in having our recourse to God. Now if we think that God will hear us, when we pray doubtingly and debatingly: we beguile ourselves, as says Saint James (James 1:6). Therefore we must not be as reeds that are shaken with every wind, or like the waves of the sea. But we must be well and thoroughly assured, that God who calls us to him will not disappoint us. Therefore when we pray to God, it must be with trust, that we shall not lose our labor. But how may we come by that? For behold, God has [illegible] incomprehensible [illegible], and what a distance is there between him and us? Though we could [illegible] above the clouds, yet could we not come near God, by reason of the infinite highness that is in him, for the heavens comprehend it not.

Then we should be as folk forlorn and vanished away, if Jesus Christ were not there as a means to make us a way. And that is what Saint Paul means here, when he says, that he prays to the father of our Lord Jesus Christ, to the end we might [reconstructed: know], that he is not far from us, if we hold the way that he shows us, that is to say, if we make Jesus Christ our advocate, to bear word for us, and speak as it were by his mouth. For he has entered into the sanctuary of the heavens, to present himself there on our behalf, that it might be all one, as if he bore us upon his shoulders, and both we and our prayers be accepted and allowed of God, and we be sure that they vanish not away into the air, but that God [reconstructed: hears] them as well as if he were hard by us, according to his promise made in the Psalms, which is, that he will be near at hand to all such as call upon him in truth. Had this been well considered, the wretched world had not troubled itself so much, in seeking to male saints and female saints, to be their patrons and advocates. As for example, when the wretched Papists say, that they must have the Virgin Mary and Saint Michael for their intercessors, and other saints, whom they have devised of their own brain: ho (say they) we be not worthy to come in God's presence. It is very true: but this unworthiness of ours ought also to make us to seek the remedy which God has appointed for us, that is to say, to repair to our Lord Jesus Christ, who is the way that leads us to his father, according to this saying of his, I am the way, the truth and the life: and whatever you ask of God my father in my name, shall be granted you. There our Lord Jesus promises, that whatever we ask of God his father in his name, shall be done to us: and thereby he warrants this doctrine. Therefore let us mark at a word, that inasmuch as our Lord Jesus offers and puts forth himself to be the way to lead us to God his father, we must not go ranging up and down, but if we will needs seek any other way, we shall but stray, and never be at any certainty to come to God. Furthermore, to the intent we may be contented with Jesus Christ alone: let us bear well in mind how he says, that all our requests shall be heard, if they be grounded upon his [reconstructed: name]. You see then, that the thing which Saint Paul meant to show [reconstructed: in the] first place, is, that as often as we pray to God, we must assure [reconstructed: our] selves, that although we be unworthy to come to him, yet notwithstanding he ceases not to accept us, and our prayers are a sacrifice of good and acceptable scent to him, when we acknowledge him to be the father of our Lord Jesus Christ. But yet must [reconstructed: we] also add, that which the Gospel shows us, that is to say, that [reconstructed: we] be members of his only son's body. For had we no alliance [reconstructed: with] Jesus Christ, we should gain nothing by knowing him to be the son of God. But forasmuch as we be made one with him, and he vouchsafes to communicate all his goods to us: therefore we may well call God our father. And for that cause also did he say [reconstructed: to his] disciples, I go my way to my God and your God, to my father and your father. Thus much concerning the first point.

And herewith we must mark well also, how Saint Paul adds for a larger declaration, that all kindred both in heaven and earth is named of him. In saying so, first he shows that the Jews ought to be joined to the Gentiles, and that forasmuch as the trumpet of the Gospel is blown, God's grace must be preached abroad everywhere, that men of all countries and nations may call upon God: and thereby also it is shown us, that although we come of the heathen which were first cut off from the kingdom of God: yet we be now made his household folk, and registered among the citizens of heaven, and God avows us to be so. And so you see that by the father of our Lord Jesus Christ, and also because Jesus Christ is made our head, and has received us for his body: you see (I say) that all kindred is named of him, because God vouchsafes to take us to him, yes even us poor wretched creatures, which are not worthy to be of the number of the worms of the earth, yet notwithstanding he not only vouchsafes to admit us into the company of the Jews, which were a holy lineage, the chosen people of God, and his own inheritance: but also has taken us into the fellowship of the angels of heaven. For Saint Paul is not contented here with setting down a kindred among men, to show that he meant of the faithful is matched with Abraham, David, Peter, and Paul: but he shows, that he is matched even with the angels of heaven too. And truly we may well have that dignity, seeing that Jesus Christ himself vouchsafes to be our brother, and has knit himself to us in the bond of brotherhood. Thus you see how we should be guided in praying to God, that we may come to him in fear and reverence, considering his majesty which is infinite, and moreover not to be abashed at it, nor to turn away, but understand that inasmuch as God has vouchsafed to take us for his children, and our Lord Jesus Christ is ordained our mediator, to the intent we [reconstructed: may] come to him, we may come with full trust before [reconstructed: the throne] of grace, and not stick to call God our father with open mouth, because he has shown, that he takes us for his children, and we have Jesus Christ for our brother by adoption, and we need not to doubt but that all the angels of heaven acknowledge and avow us for their brethren, when we come to God so joined to our Lord Jesus Christ: like as on the contrary part also if we swerve from that mark, we must needs be cast off, and the angels must become our enemies and adversaries, and set themselves against all the prayers that we can make.

Now let us fall down before the majesty of our good God, with acknowledgment of our faults, praying him to vouchsafe to reform our life in such a way, as we may show by our deeds, that we have not lost our time in going to his school, and endeavor and enforce ourselves to please him in all things: and that inasmuch as we are not able to serve him always in perfection, he will vouchsafe to bear with our infirmities, and to bear them up in the meantime, so as we may not cease to resort still to him, seeing the need and necessity with which we are pinched. And so let us all say, Almighty God, heavenly father, etc.