Sermon 23: Upon Ephesians Chapter 4

6. There is one God and father of all, which is above all things and through all things, and in you all: 7. But grace is given to every one of us, according to the measure of Christ's gift. 8. For the which thing he says, When he went up on high, he led a multitude of prisoners into captivity, and gave gifts to men.

We have seen heretofore, that God forgot not any means that might knit us together in true concord and brotherhood. For he has dedicated us all to himself by Baptism, wherein we put on Christ. Forasmuch as we come together into the Church, like as we are called to one selfsame life to be heirs all together of the kingdom of heaven: so ought we to know who is the Master that has authority over us. To be short, God is in such a way our father, and we his children, as he will not have us to be at discord: for otherwise it were but a setting of trouble in his own house and Church. Seeing we are members of our Lord Jesus Christ, it is fitting that we should link together in true unity, or else we shall (as much as in us lies) tear his body in pieces. Yet notwithstanding, to the intent that this unity might touch us the better: Saint Paul adds now, that God being the father of all the faithful, sheds out his power and grace upon them, and is above all things, as it were to gather them into one. To be short, he so dwells in them by his Holy Spirit, that they must needs be one body, unless they will needs turn away from him. You see then that the reason why God is our father, is not only that he has once created us, or that he has begotten us again by his Gospel: but because he has shed out his grace upon us, as I said, and again, for that he is above all. You see then, that the means by which God links us one with another, is his casting of his beams (as it were sun beams) from heaven, so as we must needs come together into one, since we know from where the things come that belong to our spiritual life, namely, of God's gift toward us. And this is not to scatter us asunder, but rather to gather us together into one body. But the last words do yet better lay open the mind of Saint Paul, namely, that God is in us. Then if every one of us knows that God does him so much grace and honor, as to take him for his house to dwell in: there is no excuse for us, if we be at variance and hatred, and every man would be separated from other, and live to himself, to the utter overthrow of all order which God has set, if it were possible.

Besides this, Saint Paul speaks not here of the grace that is common to all men: but he treats of the Church, and shows that we ought to link together, because God has adopted us and taken us to be of his household. It is true that God has declared sufficiently that we have neither strength nor liveliness but at his hand: and for that cause does Saint Paul say, that it is he in whom we have our life, moving, and being. But this is general to all things.

And in that respect also is it said in the first of Saint John, that our Lord Jesus has been the life of men from the creation of the world. However, forasmuch as men have a more excellent privilege than the brute beasts: it is said, that he is their life and all their light. But here the case concerns the spiritual state of the Church. For whereas all Adam's race is corrupted and accursed by nature: God has singled us out from it by vouchsafing to choose us, to the end to show that we be joined to him with a much straighter and holier bond, than the rest of mortal men are, which have but their first birth. And this joining is spoken of in the 17th of Saint John, where it is said, Holy Father, sanctify them, as I have sanctified myself for them, that they may become one in us, as you and I are but one. Our Lord Jesus protests there, that he speaks not of the world, nor of them that are not of his retinue and heritage. He lets those go to destruction: but he will have the body of his Church to be truly knit together. And how may that be done? Indeed it appears not: we be so set asunder here, that the nearest of us thinks but every man on himself. But if we considered how God has reformed us by his Holy Spirit, and given us a special life: which is, that his grace should show itself in us, and that this Holy Spirit should utter his power in us: if we considered that: then should we think, that although we wander here and there in this world, and every of us be put asunder from his neighbors, according to the necessity of this present life: yet must not that prevent us from being so joined under our Lord Jesus Christ, as none of us be wedded to his own profit, nor none of us so love himself, as that he should despise his brethren, but suffer ourselves to be gathered together under the mastership of our God. And that forasmuch as he dwells in us, we also must show by our doings, that we be desirous to be all one in the power of that grace, which he has so spread out everywhere. Therefore we see here how Saint Paul exhorts us to help one another, to the attainment of the perfect unity which God has begun in us already. And to bring that to pass, he shows us, that we be singled out of the world, to the intent we should be wholly dedicated to our God. Now I have told you already, that forasmuch as God is the Creator, he must be fain to breathe strength into all things both above and beneath, according as it is said in the Psalm, that when he withdraws his Spirit, all things are troubled, and finally turn into nothing. There is not then any brute beast, nor any tree on the earth, nor any bird in the air, nor any fish in the water, which has not his being and continuance by the secret power of God, because he has not only given them their being for once (at the first:) but also maintains and upholds them still. As for us, we have much more (as I said even now:) for we not only live in this world, and enjoy the benefits that God has given us here, insomuch that we have eyes to receive light, and ears to hear, and the fruition of all our senses: but also God's Spirit dwells in us, to gather us to him, and to make us understand, that he has not only made us mortal men, and that we hold this present transitory life of him: but also printed his mark in us, to take us and avow us for his children, and thereto governs us himself, and is so gracious to us, as to make his own righteousness dwell in us, because there is nothing but corruption in ourselves. Thus you see, that the thing which we have to remember in the first place, is, that forasmuch as God is come so near to us, and not only allures us familiarly to him, but also vouchsafes to have his dwelling in us, insomuch that we be his temples (as I have shown before) because he dwells in us by his Holy Spirit: we ought to separate ourselves from all the defilements of the world. Yet notwithstanding it is not enough for every of us to acknowledge the grace that he has received: but we must also endeavor to govern ourselves always in such unity and brotherly love, as every of us may help his neighbor, to go through in the calling that we be entered into. For woe to him (as I said) who separates himself, because he renounces God by that means. Therefore let us learn to offer ourselves in such wise to God, every man for himself to be governed of him, as we may also do the best we can to link ourselves in one, and to gather together, that we may with one common accord show by our doings, that we be the true body of our Lord Jesus Christ, and that having him to our head, we are all at God, and aspire to him, desiring nothing but to be one with him, as I cited even now out of the text of Saint John.

Now to confirm the matter yet better, he says, that every one of us has received grace according to the measure of Christ's gift, or giving. Wherein Saint Paul shows us, that God uses a wonderful manner to draw us to him: which is, by dealing forth his gifts in such a way to us, as every one of us has need to be helped and aided by his neighbors. For of ourselves we are so wedded to ourselves, as there is none of us but he would be alone, were it not that necessity constrains and binds us to those whom we have need of. God therefore to correct the pride and presumption that are too deeply rooted in mankind, has so dealt forth his gifts by a certain measure, as every man perceives well, that he is bound and beholden to him for the things he has received, and that there is no such perfection in himself that he can do without other men, but that we must be obliged to communicate together, and that with such mutual good will, as every one of us endeavors to make the things that God has given him, available to the profit and furtherance of his brethren: and also be contented to borrow of other men, and to suffer himself to be helped and aided at their hands, according as he sees himself to have need thereof. And this serves to bring us back again, to the thing that we have seen before, namely, that we shall never have agreement among us, without humility and meekness. We see then what Saint Paul aimed at. He handles the same matter in the 12th chapter of the first Epistle to the Corinthians. For there he takes the similitude of a man's body, to show that we are too far out of our wits, when every one of us despises his neighbors and is wedded to himself. How now, says he? Our members or limbs have no particular understanding by themselves: the hand has no wit to conceive by reason what his office is: no more have the fingers that are fastened to it, no nor yet the legs, nor the feet. Then is there not any part of the body that has any private understanding to itself. But yet notwithstanding, the hand does willingly acknowledge itself bound to serve all the rest of the body, so as it never refuses to do it. If there be any ache, if there be any disease, or if there be any other need, always the hand is walking from one side to the other. Now up, now down, and is continually occupied. The feet also, without having any other understanding, than only a secret self-moving of nature, can manage to bear up the rest of the body, and are never loath to do it or grieved at it. Likewise the hand disdains not to borrow help of the other members, as knowing full well, that it is not able to maintain itself alone. Lo what an interchangeable companionship there is among the members of a body. And now has God so called us to him, that he will have us to become all one in Jesus Christ, as has been said before. Does it then follow, that every one of us should be a whole body by himself? No: for we see on the contrary part, how God has so dealt to every man his portion, and to all in general: that it is as a bond to hold us together in concord, to the intent we should not be puffed up with so fond an arrogant conceit, as to say, I have enough of my own, I care for nobody else. God's will then is not, that every man should be a whole and perfect body of himself: but that one should be as a hand, another as a finger, another as an arm, another as a leg, another as a shoulder, and another as a foot. To be short, God has so disposed his gifts among us, as we must needs perceive, that if every one of us will draw alone by himself, he shall by and by be as a rotten member, because he can have no firm continuance in the whole body, if he will needs be separated from the rest of the members. And what will follow of it? It must needs perish. Even so is it with us. That therefore is Saint Paul's meaning, when he says, that God's grace is given to every one of us.

Then he shows first of all, that if we have any excellence, it serves not to make us proud, for we are beholden to God for it: we have nothing of our own, as we have seen already by his using of the same reason, to the intent that no man should presume too much of himself, but walk meekly and soberly, giving all the glory to God. So then, he says again, that whoever is most excellent, has no cause to exalt himself above his neighbors, for he has nothing of his own, but must acknowledge that he has all of God. And after what manner? Even by confessing that it is his freely bestowed gift. You see then, that for the first point, Saint Paul meant to rid men of the vice which they are too much inclined to, that every man might beware of exalting himself. True it is, that there is none of us all, but he could find in his heart to be a master over other men: but Saint Paul says to them, you wretches, what are you? What is it that you can claim, to say, I have this or that of my own? For you hold all things of the mere free gift of your God. And therefore cast down your heads every one of you, and consider there is none but only God, which ought to have all preeminence. As for you, you must learn to stoop to him, and to hold yourselves contented every man with his degree, so as you labor and endeavor to serve your neighbors, and all the whole commonality or body of the Church.

However, Saint Paul adds moreover that it is according to the measure of Christ, according to that which I have declared: that is to say, that we shall not find perfection in any man alive, but every man has need to be succored, and that not only in respect of this common life. True it is, that our Lord shows us beforehand how it is his will to hold us linked together, because we would be too fleeting to separate ourselves asunder. For every one of us cannot be a baker, every one of us cannot be a husbandman, every one of us cannot be a cutler: insomuch that there is not that man who needs not the help of one that seems his inferior, yes and a rascal in comparison of himself, nor could we live one day in this world without communicating together. Our Lord bridles us in this beforehand, because he sees we are as it were harebrained, and would hardly be kept in unity. But here he treats of the spiritual gifts, whereby God shows that he is a father to us, and holds us as the household folk of his Church. Let the most perfect man that is examine himself, and he shall find that his receiving of more than other men have is in such a way that it is by measure. However the case stand, let none of us presume to have all: for it must needs be that a man is too much blinded with pride, if he be of that mind. But when we have our measure, let us consider the two points which I have touched before: namely, that he who has received the larger measure is the more strictly bound to employ every bit of it to the common benefit of the Church. And moreover that he must help himself by his neighbors, and consider that he cannot forbear them, and therefore conform himself quietly to them, and seek no more but to be as a member of the body, that all of us may hold on together to our head, desirous that Jesus Christ may have such preeminence over us, as every one of us may obey him, and he lead us to God his father. And so you see what Saint Paul meant in speaking of the said measure.

Now it behooves us to mark well how he says that it is in Jesus Christ, because it is he in whom we are linked together. For (as has been shown heretofore) what is our spiritual kinship? Although it springs of God, as of the fountain of all goodness: yet could it not flow down to us, except Jesus Christ were among us, and that we were gathered together by his means. Accordingly also as we have seen in the first chapter, how it is his office to gather all things together (both in heaven and earth) that were scattered asunder before. Then let us mark, that inasmuch as God has not given men such perfection that every one of us can live of himself alone, we must cling together in peace and concord. For it is certain that God could well have made us perfect outright, so as nothing should have been lacking in us: and that he is no miser in enriching us with his goods, so far as he knows it to be for our benefit. Seeing then that there is infirmity in us, why does not God knit us to him outright? Why does he hold us still in such weakness? Why does he not give us an angelic power and perfection? As I said before, he will have us learn to live warily and carefully, knowing that it behooves us to have him carry through the thing that he has begun. And therewith we must also live meekly and gently one with another, and not be so proud as to despise other men, and to draw aloof from them, but rather consider that they may help us, and that there is not so base a person in God's Church who has not received something with which he may be able to do service to his neighbors. That then is the thing that we have seen already. Again, if we think that a poor simple soul has no learning to teach us, and that we can receive nothing at his hand: let us beware that we do not prejudice the grace of God. For it is certain that however many have any taste and feeling of the Gospel, we have record that God dwells in them by his Holy Spirit. For faith is the singular gift of God: and it is a sure token that God dwells in every man, where we see any feeling and knowledge of the Gospel. Also it is certain that every little drop of God's grace is worthy to be esteemed, so as there is no cause in this behalf why pride should hinder our linking together, or that we should not consider that all of us are members of one body. Let that serve for one point.

Furthermore on the other side, let every one of us look well to himself, for we shall yield account of the benefits that God has bestowed upon us, and the more a man has received, the more blamed shall he be, if he endeavors not to discharge himself of his duty in serving his neighbors, as I said before. For the end of all God's gifts is always to edify one another, that God's Temple may grow among us, and be still raised to his full perfection. And so you see how we ought to bestow the spiritual gifts that we have received from God. For the same cause also it is said, that such as know the Gospel, ought to show by the conduct of their whole life, that they are the children of light, and not as blind wretches that wander in darkness. Therefore let us learn to make God's gifts available in such a way, as he may be glorified by them. And in that respect is mention made expressly of measure, to the intent we should not allege for our excuse, that this man or that man gave us no good example. For when it comes to commendation, then every one of us bears himself in hand, and would persuade all the world to believe, that he is very excellent. And yet in the meantime we consider not, that God has bound us doubly, in vouchsafing to show so large bountifulness towards us, as to set us in higher degree than our neighbors. Therefore let us consider it better, both generally and particularly, than we have done. Generally, for that we have the Gospel freely preached here among us, and for that we ought universally to be as a burning lamp, to show the way of salvation. And particularly, by discharging every man his own duty, that we give no cause of stumbling to our neighbors, but rather endeavor to draw them to us, who are aloof from God and his truth, and also take pains to confirm and put forward them whom God has set already in a good course, and in the right way. But alas: men discharge themselves ill of that. For according as any man has the more excellent gifts, so will he needs overmaster all others, and be worshipped as an idol: and so in the meantime the union is broken, in a manner on all hands. And yet for all that, (as I said before) it is impossible that we should link together in brotherly concord, but by conforming ourselves to such as are of the Church, as to our own members. Without that, it is impossible for us to be truly linked in one, and yet you shall see that every man covets to be held in esteem. Again, when it comes to the edifying of others, we do clean contrary to that which Saint Paul tells us here. For in Romans 14 and 15, he shows that we must deal, as if a strong man should see another man weak: so little ought he to use his strength to the bruising of his neighbor, that he ought rather to bear him up. As who should say, that if I had a little child to lead, I should break both his arms and his legs in running hastily with him. And if another man that is much stronger than I, would needs tire me, under the pretense that he is lustier than I, by trying his ability and force against me: is it fitting that I should be cast down by him? Therefore we must (as I said) take care to fashion ourselves in such a way to our brethren, as the stronger sort do not shoulder their neighbors that are feeble and weak, nor vex them by laboring to overcrop them by force: nor do as the Prophet Ezekiel upbraids, namely that such as abuse their courage and strength after that sort, are as goats that butt with their horns against the innocent lambs, which have no other intent, but to be meek. That is the thing which we ought to do, and from which we are far off.

Also it is certain that the city of Geneva ought generally to be as a burning cresset, to give light to such as are yet far off from the Gospel. But it appears how the world goes with us: I report myself to yesterday's dealing: I must needs speak of it. For if I concealed it in the pulpit, and in the meantime the country folk can make report of it in the streets, indeed and give judgment of it: were I not much to blame? Seeing then that the little children can sing of it (as they say), should I not be too rank a traitor to God and his people, if I, if I (I say) and my fellows should play the dumb dogs? If a goldsmith should make a cross or a chalice, he should be punished, as he deserves. If some other man do make a thing that serves popish superstition, it shall not be abided. If a merchant sell beads, he shall have his punishment as he is worthy. But if a man sell Chasubles, Albs, and all other trinkets of the mass, that shall be suffered and borne with. Nevertheless this has been done. And in whose name? Even of them which ought to bridle others, and to punish them that had offended. And in what place? In the place which is dedicated and consecrated to God for the executing of justice. Yet notwithstanding, it will perhaps be said, that it was done through oversight: and I believe it. For had the party been well advised, surely he would have kept himself from doing so unlawful and utterly inexcusable a deed. And therefore let us beware, let us (I say) beware, that we suffer not ourselves to be blinded after that fashion by Satan, and so rocked asleep, as we consider not what is told us here, namely that if we have received any grace or gift at God's hand, we must set more store by it, and put it to such use, as God may be glorified, and his church furthered by it: or else we shall have a dreadful account to make, for giving cause so of offense to the weak. And it had been better that that filthy trash had been consumed a hundred times with fire, than to have been so brought forth in open place, in the sight of all such as lie in wait for us afar off. For of a truth we know well enough that there are many which watch us, and seek nothing but to spy some cause to speak evil of us, not only to mock us for our labor, for we be worthy of that: but to blaspheme God's name. Therefore if a man have overshot himself once, it is good that he should be warned of it, that he may take better heed hereafter: and that we knowing that God has bound us so deeply to him, by exalting us, and by doing us more honor than we deserve, in vouchsafing to have us to be his people, and to make us glory of the having of the pure doctrine of his Gospel, we may profit ourselves the better by it, and be afraid lest if we change after that sort, and become so reckless as to fall to taking of leave to do what we list: God show us that he is able to take away the things that he has given us, and to dispossess us of them when he wishes.

Now Saint Paul adds here the manner how God is so liberal to us in Jesus Christ, and yet notwithstanding deals the gifts of his holy Spirit to each man by a certain measure, and not to every man alike, but as he himself thinks good. He says that this was done by our Lord Jesus Christ's ascending up into Heaven. For then did he obtain sovereign dominion, and the Father gave him a name which is above all names, that all knees should bow before him, as it is said in another place. Indeed our Lord Jesus Christ received all fullness of grace at his coming into the world, accordingly as Saint John says in his first chapter, that all of us receive of him, to the end we may have our fill of the good things of which we were hungry and empty before. That was the cause then why the Spirit was given him without measure, as it is said in the same text. And the faithful, because they are members of the Church, have received thereof, and God has given to every man his portion, and according to the measure of his only Son. But as for him, God has not given him his Spirit by measure. And why? For he is the head, and every man must take his liveliness from there, and he therewith has all power over us. Therefore let us be contented that every one of us has his portion, that we may walk in fear before God: and therewith let us understand that the perfection is in Jesus Christ, because God's Spirit rests in him, and both great and small must be compelled to repair to him, with acknowledgment of their poverty, to obtain there the things that they want, and not be ashamed to receive Christ's alms, as those that are destitute of all good things. Furthermore, although our Lord Jesus Christ showed himself to be the only Son of God while he was conversant in this world, and proved the same by his wonders, miracles, and gifts: yet notwithstanding, when he ascended into heaven, he showed himself to be the very party indeed which had commission of God his Father, to deal to us all things that we have need of. And that is the cause why it is said in the seventh chapter of Saint John, that the holy Ghost was not yet given, because Jesus Christ was not yet glorified. It is very certain that our Lord worked even then by the power of his holy Spirit. For when Saint Peter confessed him to be the Son of the living God: it was answered him, Flesh and blood has not revealed this thing to you, but my heavenly Father. To be short, we know well that there is nothing but evil in us, and that the good which God gives us, is by his holy Spirit, and that all things are committed to our Lord Jesus Christ, and that it belongs to him to deal forth his doctrine to us, according as it is told us, that it is his office, and that the Father has given him special commission to deal his gifts to us. And indeed it is a cause also why the Prophet Isaiah says, that God's Spirit rested upon him, namely to show that if we are separated from him, we must needs perish as it were through drought and emptiness. But however the case stands, we must always come back to this point, that the holy Ghost was then poured out upon all the faithful, when our Lord Jesus Christ was exalted, as it is said in the other text. So then let us mark, that when our Lord Jesus Christ left the world, and was received up into his heavenly glory: it was to the end that we should thenceforth enjoy his goods so much the better. And that is also the cause why he said to his disciples, it is expedient for you that I go away, for if I tarried still with you, the holy Ghost should not come. It is true that our Lord Jesus Christ could well have given them his Spirit while he was conversant with them after a visible fashion, as well as he did when he was gone out of the world. But we must not dispute of this matter after our own fancy: we must understand that our Lord Jesus was humbled for a time, indeed and utterly emptied, as we shall see more at length again hereafter: but yet was he received into his heavenly glory, to the intent he should have sovereign dominion, and be so exalted, as all creatures might stoop to him. Thus you see how our Lord Jesus Christ's will was to absent himself from us in his body, to the intent we might the better feel his presence through his dwelling in us by his holy Spirit. And that is the thing which Saint Paul treats of now, when he says, that for the same cause, it is said, that he went up, and gave his gifts to men, after he had led away his enemies prisoners.

Now this text (which is alleged out of the sixty-eighth Psalm) shows that God is truly exalted in the person of our Lord Jesus Christ. Indeed in that song David preaches and sings the praise of God, because that being established King of Israel, and bearing the figure of our Lord Jesus Christ, he had set up God's service in its pureness again, redressed the great number of disorders that had been under the reign of Saul, and finally prospered in a great sort of victories, insomuch that God had poured out such grace upon him, as it appeared plainly, that his kingdom was not the kingdom of a mortal and transitory man, but rather that God intended to have his glory known there. That is David's proper meaning. Therefore whereas he says, first of all, that God is gone up, he follows the common manner of speaking of the Scripture: for inasmuch as all things had gone to utter havoc in the time of Saul, God seemed to have been asleep. Again, religion was as good as beaten down: and there was such excessive liberty of doing evil, that a man would have said that God governed not that people any more. David then shows a wonderful change, in that he says that God is gone up: that is to say, that he showed by effect that he had a care of his Church, that he intended to keep it under his protection, and meant to have his majesty known there. That is one point. To this he adds, you have led captivity captive: meaning thereby that God had subdued his enemies round about him, of whom there had been a great number, which sought nothing else but the ruin and desolation of the people. Therefore David means that as soon as God went up, he quickly broke and bruised the heads of his enemies, so as they came no more to trouble his people, as who should say, they had found by experience, that all their practices, force, and assaults had profited them nothing at all. Thereupon he adds, that immediately also he received gifts of men: to signify that they which had been so overcome, had offered tribute to God, as to their sovereign King. True it is, that this was done in David's person. Nevertheless it was God's mind to have his glory shine forth in that man, whom he had so chosen and [reconstructed: singled] out, and whom it was his pleasure to have anointed of Samuel. To be brief, we see what David meant to declare in that verse. Saint Paul therefore applies the same to our Lord Jesus Christ, and not without cause. For whatever was figured in the person of David, must be referred to Jesus Christ, because he is the truth and substance of all those shadows, and we have in him a much more royal performance of the things that are mentioned in that Psalm. Saint Paul therefore did not abuse that text, when he appropriated it to the only Son of God, in saying, that he was exalted up on high. For (as he will declare hereafter) Jesus Christ was first abased, and afterward exalted. You see then, that God took as it were a new possession of his Sovereignty, not over all the world, but over his own people, to the end to govern them with their own good wills. And afterward he took possession of it over his enemies too. For in the Psalm it is said, not only that he received tribute and gifts, to the end that every man should do him homage: but also that he subdued the rebels. For there are neither devils nor reprobates, but they are so beaten down by the mighty hand of God, as we may well perceive that our Lord Jesus Christ is he of whom David was the figure. So then, Saint Paul tells us here in effect, that although our Lord Jesus Christ does not dwell among us after the manner of men, nor do we see him with our bodily eyes: yet must we not therefore be separated from him in mind. He is gone up to fill all things, not with his body, but with his benefits and gifts. For however great a distance there may be between our Lord Jesus Christ and us, as in respect of the places of heaven and earth: yet notwithstanding he ceases not to dwell in us, but will have us also to be all one with him, which thing he shows us by the gifts which he bestows upon us, so as we ought of duty to be drawn to the union that he has spoken of. This then is the effect of the things which we have to gather upon this strain, for now the matter must be broken off, but it shall be gone through with again hereafter.

But however the case may stand, let us mark for a conclusion, that Jesus Christ is not so far from us nowadays, but that we may perceive by experience, that we are knit to him, and that he pours out his riches to make us partakers of them, and that he fills us with them as much as need requires, at least according to the measure and portion that has been spoken of. And therefore let us labor to serve our neighbors, let us foresee what may do them good, and let us follow the order that God has set among us, assuring ourselves that although our Lord Jesus is gone up, yet is he not therefore so far off from us, that he has forsaken and given over his Church, but that he is exalted, to the end we should honor him by acknowledging him for our head. And seeing we are members of his body, we must serve one another, and not be so unhappy as to bar ourselves from coming to him, but rather resort every one of us to him, and endeavor to draw others with us, so as the stronger sort discourage not the feeble and weak, but rather strengthen them, and the strong bear the fainter sort, and they that are already in good forwardness, lend their hand to such as come lagging after, and have much ado to draw their legs after them: so as we may all come to the perfection to which we are called.

Now let us cast ourselves down before the Majesty of our good God, with acknowledgment of our faults, praying him that we may be so touched with them, as we may yield ourselves to him with true repentance, to our further profiting and strengthening all our life long, by acknowledging the miseries that are in us: and that it may please him so to bear with us, that in the end having obtained release of our sins, we may be provoked to come to him, not doubting but he will always acknowledge us for his children, to make us enjoy the heritage which he has bought so dearly for us. And so let us all say, Almighty God, heavenly Father, etc.