Sermon 26: Upon Ephesians Chapter 4

11. And the same has given, some Apostles, and some Prophets, and some Evangelists, and some Shepherds and Teachers. 12. For the reparation of the Saints, to the work of administration, and for the building up of Christ's body, 13. Until we come all into the unity of faith, and of the knowledge of the Son of God, in the perfect man, to the measure of the full age of Christ. 14. That we may no more be babies, wavering and carried to and fro with every wind of doctrine, by the wiliness of men, and through their crafty conveyances to deceive us.

We have seen this morning, how God having respect of our frailty, has vouchsafed to use this means to draw us to him: that is, that we should be taught familiarly by mortal men like ourselves, and therein he shows also that he had an eye to the thing that might be fittest for his servants. For in saying that he will always send a Prophet in Israel from among the people, he meant to show that we needed not to seek far for him, but that he would find a means to be familiarly conversant among us. Therefore when the Gospel is preached among us, God's applying of himself after that manner to our slenderness, is as much as if he came down to us himself. So little then ought we to disdain the order that he has set among us, that our unthankfulness shall be the more heinous, if we consider not how greatly he loves us, in that he deals with us after our own small capacity. For inasmuch as we have not so excellent ability as the Angels: therefore does he give us such means as he knows to be necessary for us. Moreover Saint Paul adds now, that this must not serve us for a little time only, but that we must continue in it all the time of our life. For had he not added yet further, the thing that we see: a man might say, that we ought indeed to conform ourselves to the rule that God gives us, however that must be but for a while, as if a man should send little children to school, but that is not to spend their whole life there. And so it would have seemed, that the thing which has been spoken heretofore, served but for a time, and that when we have been trained in them a year or two, that ought to suffice us, and every man should be a clerk well enough learned, so as he might forbear all instruction afterward. But Saint Paul tells us, that so long as we be in this world, we must still profit in God's school, and have our ears beaten daily with his word, that we may on the one side be bridled, and on the other side be strengthened and set forward more and more. For put the case we were of so good ability and capacity, as to learn all that is for our behoof, within two or three years space: yet are we so fickle-headed, that every one of us would by and by be starting out of the way, if we were not held back. Therefore God's vouchsafing to have his word preached to us even to our dying day, serves to make our faith [reconstructed: firm] and steadfast.

But there is yet a greater necessity. Which is, that such as think themselves forwardest, if they sift themselves thoroughly, shall find themselves yet far off from the mark that they run at. And therefore it stands us upon, to be strengthened daily more and more, and to have the light of our faith increased, after the manner of the day, which we see to grow still brighter and brighter to high noon. So must we profit still more and more, till the day-sun of righteousness appears to us. True it is that men are so stout-hearted as a number of them will not believe it: but that is because they be contented with their asishness. For you shall see a great sort so proud and presumptuous, because they have studied three or four Latin words, that to their own seeming they pass all the greatest doctors in the world. And surely they also which do but begin to study some science, bear themselves in hand that they be already come to the perfection of it, and yet have they scarcely entered into it. In like case is it with handy crafts, in so much that there is none so bold as blind bayard: he sticks less to do all things, than the man that has greatly profited. So is it also with these lightheaded Christians: get they once some saying of the Scripture at their tongue's end, and behold, they be (to their own seeming) as half angels, and they never pass off profiting any more. But they that apply their whole endeavor to learn still in God's school, do find themselves behind-hand at a ten or twenty years' end. However the world go, let us mark well how the Apostle says here, that God will not have us trained in the Gospel for two or three years only, but he will have us go through with it, so that if we lived a hundred years and upward in this world, yet must we be scholars still, and all our wisdom is to know that we be not yet come so near to our perfection, but that we had need to go forward still. And hereupon we must every one of us for his own part stir up and spur forth ourselves: and therewith God must be so gracious to us, as to be always ready to continue his teaching of us still without ceasing, so as we may never be weary. And when we have one day learned some lesson that may do us good, let us assure ourselves that the same is not so well printed in our hearts as needs, nor yet so well known of us as were requisite. And again, that when we have learned one point, indeed two or three, we want yet much more, and there is not a man so well qualified, which has not need to be exhorted still. To be short, let us assure ourselves in any wise, that God's ordaining of this government in his Church, that the Gospel should be preached, is to the intent, that as long as we be in this earthly pilgrimage, we should resort continually to the school where God teaches us: for we walk by belief (says Saint Paul) and not by eyesight. Wherein he shows that we be not yet of capacity to behold God's glory, (according also as Saint John says in his first Epistle,) neither shall be until we be all wholly transfigured and made like to God: and then shall we see him (says he) as he is. As now (Saint Paul says in another place) we see but in part, and we know but in part, indeed because we walk but in belief. Now from where springs faith? How is it nourished and increased? By the word of God. When we have preaching, and are diligent to be edified by it: that is the first point whereby, and whereat our faith begins: and that is the means whereby it continues and increases till it be thoroughly perfected, as we shall see. And for the same cause does Saint John call both old men and young men, and such as are in the flower of their age, to the intent they should all submit themselves to the obedience of the Gospel. You old men, come hear him that was before all time, says he (speaking of our Lord Jesus Christ) he is appeared. And you young man and little children, learn to know that you have a father in heaven. And you stronger sort, know you wherein your strength lies. To be short, Saint Paul shows us here, that God's children must be so humble, as to submit themselves to instruction and teaching from day to day and from year to year, and consider that they be not yet come where they would and should.

And to the same purpose does he add, Until we be knit all together in the unity of faith. Inasmuch as we might quite start away, and no bridle could hold us back, if necessity once constrained us, (as I have showed you already this morning:) therefore Saint Paul tells us, that we be not yet come to the point, which these fantastical persons that are puffed up with their vain overweening, (do think themselves to be come to,) as though they wanted nothing more: Saint Paul says, we be not there yet. True it is, that we ought to endeavor to be all one (as I have showed already:) for without concord there can be neither Church nor religion among us, neither is God honored and served: nevertheless we do but go [reconstructed: on]ward still to this concord as we do to all other virtues. And so long as we live in this world, we always go still further and further, according to which this life is not in vain named a race or way, appointed us of God. After that manner then does he speak to us of the unity of faith: not that the Christians ought to vary one from another, and to maintain contrary opinions while they be in the trade of profiting: but Saint Paul shows, that their faith cannot be all one, until it be well settled. Now there will always be imperfections and infirmities, there will always be clouds of ignorance. And therefore we must keep on to the mark that is set us down here.

Furthermore, we must mark well what Saint Paul adds, concerning the knowing of the Son of God. For therein he shows us the sum of our faith: which is, not to wander to and fro, but to know what Jesus Christ is, what his power is, and what benefits he brings us. That is the true perfection of faith. Therefore I said, that it is a notable point. For we see how the wretched world has been misled and beguiled heretofore, and still is in the popedom, where they which have some devoutness, torment themselves greatly, and take pains to inquire of this and that, always full of heart-bitings, always full of questionings, and yet are still of that sort, whom Saint Paul reports to be ever learning, and never a whit the wiser. Saint Paul speaks there of these hypocrites which despise the simplicity of the Gospel, and turn away from Jesus Christ, to follow their own foolish inventions. They will have their speculations on either side, and they will take pains enough: but yet shall they never be the wiser. For inasmuch as all the treasures of wisdom and understanding are laid up in Jesus Christ, we must aim at him: in him only shall we find the whole substance of our salvation. When we once know that Jesus Christ is given us of God his Father, to reconcile us by his death and passion: when we once know that it is he only in whom we must seek our righteousness, when we once know that we are washed from all spots and uncleanness by his blood, that he has made satisfaction for all our debts wherein we were indebted, that he by his Holy Spirit has sanctified us and dedicated us to the service of God, and that he is our advocate to make us find favor in all our prayers and supplications: I say, when we once know this: we may despise all the things which the other sort think themselves to know, and which they have imagined without any certainty. For that cause therefore does Saint Paul add here expressly the knowing of the Son of God, to the end to define the better what the word faith means. For it runs roundly enough in men's mouths: and every man will say he believes: but in the meanwhile, if these men which vaunt themselves with full mouth to be as pillars of the Church, and as good Catholics as may be, (as the world sees well enough,) be demanded what faith is: they stop short of it. They will say perhaps, it is to believe in God: (indeed:) but the Turks and Papists will say so too: and yet for all that will condemn the Turks, because they know not what belief is. As much is to be said of Papists. And wherein differ we from them, we (I say) that call ourselves Christians? In knowing that God has sent us Jesus Christ to lead us up higher, so as we are sure that because he is our Father, he will not lay our sins to our charge, but receives us into his favor through his own free goodness, accepting us for righteous, when we condemn ourselves by true repentance, and seek all our welfare in Jesus Christ, acknowledging that there is nothing in us but utter cursedness. You see then that our Lord Jesus Christ is the very mark or white whereat we aim. If a man should shoot with a long bow, or with a crossbow, or with a gun, and have no mark or white before him, but should discharge at adventure, now this way, now that way: what a shooting were that? Even so stands the case with all them that aim not at our Lord Jesus Christ. For they do but rove, and entangle themselves in many a peck of troubles: and we should be ever in danger to be misled and deceived by men, if we did not know Jesus Christ, and settle our whole contentment in him, assuring ourselves that he is the whole sum of our faith.

Now Saint Paul adds yet further, that the same is for the age of perfection, and for our true accomplishment. Whereby he gives us to understand (as I have touched already) that so long as we live in this world, we must still grow and go forward, knowing that there are still many infirmities in us, and that we are not yet come to our full greatness. Yet is it not therefore to be said, that we are still little children, as he will add shortly after: but here he sets down as it were three degrees of age. First infancy and childhood, secondly the years above twelve, before there is yet discretion and skill to govern ourselves, in which time we must still profit more and more. And when a man is come to the age of forty years, then is he in his chief state. For by that time he ought to have some trade both of body and mind, whereon to stay and rest. Not that we must not profit still even at sixty years: but I speak of the similitude that Saint Paul sets down here. First therefore he says, that we must hearken to the Gospel, till we are come to full age. And when is that? At our death, says he. For here we must not count our years after the manner of men. After a man is once past fifty, to all seeming he decays both in his senses and in his wit, but Saint Paul says, that we shall never be at our full growth, till we are rid of this body. So then, the spiritual age of Christians is when they are gone out of this world. But now let us see what manner of ones we are, since we began to profit in the Gospel. We are like a child that is half a man. He is past fifteen years old, or perhaps past twenty: and yet he ceases not to learn still daily, for he has need of it, and he is sure, that although he has studied (a good while,) yet is he not come to the last step, he has not gotten so settled and stayed a judgment as were requisite. However, it may well come to pass, that a child of twenty years shall have all the sciences at his fingers' ends, wherein he has been trained and instructed: but yet shall he be nevertheless lightheaded for all that, neither shall he have the skill to apply them to his use, because he is not yet ripe: for he is but like green corn, or like as when a vineyard makes a fair show of a good vintage, but the grapes are not yet ripe. Even so is it with that age. And for that cause Saint Paul says by a similitude, that as long as Christians are alive, although they were sixty, indeed eighty, or one hundred years old, yet must they be still like children, not to children of wit, but to young striplings which are of age to profit, and do willingly submit and suffer themselves to be governed, because they know well they are not yet of ripe discretion. Nevertheless Saint Paul tells us, we must not be like little babes that have yet neither wit nor discretion, nor can scarcely yet discern between good and bad.

First and foremost therefore we must bear this lesson well in mind, that when we have seen and tried never so much in the world, and traveled from place to place, and been exercised in many affairs: though we think ourselves to be the most politic in the world, yet are we not so wise, that we need to learn no more. And why? For here the case concerns God's wisdom, which surpasses all the wit of man, and we may be commended enough and too much of the world, and yet we shall know things but in part, and therefore let us not deceive ourselves. Therefore away with this foolish overweening, to think ourselves wise enough, (I speak even of them that are able to teach others) and let us continue scholars still. For although Jesus Christ has appointed certain to be as leaders and guides to show other men the way: yet does it not follow, that they are so wise, that they must not be learners as well as the rest. For he that speaks, must take instruction by it himself, and a man shall never be fit to declare God's will to other men, except he himself learn daily.

The thing then which we have to bear in mind, is, that we must be thoroughly persuaded, that if we profit not ourselves, we go like sea-crabs. For they that go not forward in the doctrine of salvation, boast they never so much of their being taught in God's school, do undoubtedly go back. And therefore let us beware in any wise that we fall not asleep, or stand still at a stay, as though there were no more to be learned. And let us consider that our life is likened to a way, and thereupon learn to go forward still, and to gain always some ground, and to spur and etch forth our slothfulness and slowness, so as it may from day to day appear, that we have gotten some knowledge more than before: either by understanding better the things which we thought to have been thoroughly printed in our minds, or by conceiving some other point by other folks' instruction, which was unknown to us before. So then, let us increase the hoard of that treasure from day to day. And if old folk are so much the more careful to gather goods, as they draw nearer to their grave, because they see themselves to be weak, and to have need of succor, and are always afraid to be destitute of man's aid, insomuch that that forecast of theirs, drives them to burning covetousness: ought not we on our side to be greatly ashamed, if we make not provision of God's word in our old age, seeing we perceive how there is much feebleness and sin still in us? Or if we labor not to be continually still enlightened even until the sun of righteousness (which is our Lord Jesus Christ) shine upon us, as at high noon, seeing we find our own ignorance by experience.

You see then that the means to put this doctrine of Saint Paul's into use, is first to humble ourselves in such a way, as no man takes more upon him through vain self-conceit, than belongs to him, but that we will keep on our way advisedly, assuring ourselves that we are not yet come to our journey's end. And that is the cause also why Saint Paul said, that he looked not back to the things he had done already, but forward to the things that remained. Saint Paul had made a great journey, and taken much pain for the Gospel's sake: he had been taken up before into the third heaven: and there he had heard and seen secret things, which it was not lawful for him to speak of among men. You see then, that he was as a man that had been taught in the school of Angels: and as in respect of men, he had passed all the other Apostles: and yet for all this, he says he strains himself forward, and labors to attain to the mark at which he aimed. Now if Saint Paul spoke so: what ought we to do, which are yet as it were but at our [reconstructed: beginning]? Then as concerning this full ripeness of age, let us assure ourselves that we cannot do without new and daily instruction, until we are quite rid of all the infirmities of our flesh. Until we are departed out of this world, we must suffer ourselves to be guided and governed like teachable and meek young folk, and we must believe good counsel, assuring ourselves that we have need of it. Therefore Saint Paul attributes that (full ripeness of age) to our Lord Jesus Christ, as if he should say, that men deceive themselves through their own fond rashness, by beholding themselves in themselves. For once we know what Jesus Christ is, we shall perceive full well, that there are yet many imperfections in us. He is called the wisdom of God his father, he is called his everlasting word, he is called his image. And all this is to the end that we should learn of him, and behold God's glory in his person, which otherwise were invisible to us. But now, can we comprehend God's infinite wisdom? Can we attain to the understanding of God's glory, so as we may have the full sight of it? Alas we are far short of it. Therefore whenever we are tempted with foolish overweening, to think we know more than we do: let us lift up our eyes to our Lord Jesus Christ, and not presume in ourselves, as many fantastical persons do. For when we know that our wisdom is in our Lord Jesus Christ, then shall we well perceive that we are yet far from it.

Herewith Saint Paul warns us also, that it is not in our own power or skill to believe faithfully, but that we must be content to have it given to us. True it is that we must do our endeavor, that our faith may be established: we must be diligent in hearing God's word, we must attend sermons, we must read, we must listen to good exhortations, and to all good doctrine, by which we may fare the better: we must give good heed to those things. And yet notwithstanding we must not presume any bit upon our own skill, as though our wit were able of itself to receive learning and instruction: but let us learn that our Lord Jesus Christ must bring us to that by his holy spirit. So then let us be lowly, that we may be the scholars of our God: and that lowliness means a ridding of ourselves from all self-conceit, and an [reconstructed: abasing] of ourselves, knowing that we have no more than is given us of God.

Also on the contrary part Saint Paul says, that we must not be as little children wavering with every blast of doctrine, or being tossed and turmoiled to and fro, as chaff with the wind: and to be short, that we must not be beguiled by the wiliness of men. Here we see yet better the thing that I touched heretofore: which is, that Saint Paul sets down as it were three ages. The first is, as a childhood. And which is that? It is before we have any instruction at all, when we be yet as it were half beasts, without discretion to discern God's truth. And there be many such children in the world. At what age? Even at sixty or eighty years. For here Saint Paul speaks by a likeness or resemblance, and stands not upon the accounting of days, months, or years. His meaning then is, that such as are wavering and floating like a boat that is tossed upon the water, are little children. It is true that the scripture does sundry times use the word (Child) in another sense: as when Saint Peter exhorts us to be as newborn babes, and to desire the milk of soundness, yea even with putting away of all malice. Also our Lord Jesus exhorts us to be as babes, that is to say, unpuffed up with presumption and pride, so as we make no reckoning of ourselves, nor be troubled with the lusts that vex us, when we begin to know what it is to live among men. Then after that manner it does us good to be babes or little children. Again in another place Saint Paul says, that we should be babes in naughtiness: but yet he says, that we must not be babes in understanding: and that is the thing which he rehearses again in this present text. Then he condemns such as are babes in understanding, that is to say, which are so doubtful and wavering, that they be sure of nothing: they know not what faith to be of, nor what God to worship. Now I told you that the world is too full of such babes, which harden themselves in their brutishness and ignorance. And in good sooth, how many shall a man find which are so thoroughly settled in God's truth, as they cannot be made to dance after another man's pipe, as Saint Paul speaks of them here? For if it be demanded what the Gospel is, some will answer, it must needs be a good thing because God is the author of it: but in the meantime, to be able to yield a reason of their faith, is no point of their skill, but they harden themselves in their ignorance, indeed and covet to be as little babes still. Others can well enough skill to yield an account, in such wise as a man would deem there were some good root of faith in them: and yet for all that, if there come but one blast of wind, you shall see them in such perplexity, that they know not any more in what God they believe. For if there rise up any heresies or stumbling blocks, the most part of those that spoke wonders before, are so wind-shaken as to say, How now? There were never such opinions heard of: and what means this? Which may a man hold for the best? But in so doing they show well enough, (as I said before) that they never strained themselves, nor took any great pain to go forward, that they might no more be so wavering.

Furthermore, besides this likening of men to babes, Saint Paul sets down yet other similitudes, saying, that such folks are as reeds that are shaken with every wind, or as a boat that floats upon the waves of the sea, or of some lake. Indeed this belongs not to little babes: but Saint Paul's intent was also to show how wretched their state is, which are not thoroughly grounded in the Gospel. For is there any greater wretchedness than to be floating, and as it were wavering at every wind, and to have no steadiness at all in the matters that concern our salvation? If we were threatened every minute of an hour, whereby we were so scared, that we were in continual fearfulness and trembling: had we not rather be dead out of hand, than to linger after that sort, and to die a hundred times a day? But now, we stand upon the everlasting salvation of our souls: and know not where to turn in that case? Shall there be no steadiness in us? Saint Paul therefore meant to show us this thing, on purpose to redress the slothfulness or recklessness to which we be too much given.

And to prick us forward yet double: he says, that we must not be subject to men's cheating. He uses here a word that is taken from dice playing. For we know that they which make a trade or occupation of that craft, must have store of sleights, for there is no faithfulness nor trust in it. Indeed it is said, that a man shall see the trial of one's wit and disposition by play: but it is known also that all Dicers are deceivers, insomuch as there is not the simplest of them, but he would have the cunning to beguile those that play with him. Indeed all are not so cunning as to strip other men of their goods by their sleight conveyance: but yet for all that, we see it is the general and universal property of that play, to be guileful. And it is not so in that game only, but well near in all other. Saint Paul has set down here but one kind, but experience shows how the case stands, yes and even little children ought to bear it well in mind. And whereas I call them little children, I mean not such as hang upon the breast, but these little cockerels that are tied to swords, and are such pert fellows, and think themselves to be men, when they ought to have a rod yet half a dozen years longer, and yet for all that do take offense at it, if a man keeps them from being deceived. For if all games were set at liberty: surely there would be store of cheaters everywhere. And a young heir should no sooner come to a dozen years old, but he should have a new livery on his back (as they say:) for he should find cheaters enough, which would take him by the hand, to pick his purse, and keep him good company till he were quite stripped of all that he has. Now then although Saint Paul speaks here of the steadfastness of the faith of the Gospel: yet he borrows the comparisons from the common life, and from the things that are seen day by day. His saying then is, that unless we have a well settled faith, so as we be fully purposed and determined to walk in God's truth even to the end, and to stand invincibly in it: we are but little children that are subject to every man's cheating, and we shall always find cheaters and deceivers, that will rob us and spoil us, and we never perceive it, so as we shall wonder how we become poor. In the same condition are we [illegible] and all comes to his point, to show us that we have great need to be well fenced. For when we be out of fear, every one of us falls to reveling, we take no care, we keep no watch. But if there be war, so as we be threatened: then (we think) it behooves us to keep good watch, and we stand upon our guard. If we doubt of any afterclaps, then we bethink ourselves, lest we be taken napping. Saint Paul therefore tells us here, that there will be nothing but cheating, and that we shall fall into Satan's snares every minute of an hour, if we watch not warily. And why? For among whom are we conversant? What a sort of cheaters are there in the world? There will ever be lewd company which shall seek the overthrow of our faith: there will ever be scoffers, heathenish folk, and other troublemakers, which would fain have all things go to ruin, yes and which will endeavor to shed their poisons and heresies abroad, to corrupt and infect men withal. To be short, the devil has a thousand ways to deceive us, and men also are ready enough to it, and there are maintainers enough which will offer themselves, and desire no better living, as they say. For this cause Saint Paul shows us, that if we labor not stoutly to profit in God's word, we shall surely be caught and carried away at every hand, and float to and fro, and be led by the bill, and run about like little children, so as we shall have no discretion at all. Then if we be not well advised, even they that are the forwardest of us, shall stumble, and within a step or two break our necks, notwithstanding that we seem to be well entered on our way already. And it is not here only that the Scripture tells us, we must not be as little babes in understanding. We see that the people of the Jews also were upbraided with it, insomuch that Isaiah tells them, that they be but as little children always at their ABC, and that they must always be rapped upon the pates, because they continue still in their brutishness. When a man has cried out to them a hundred and hundred times A, B, C, by and by they forget it, and are [illegible] new to begin. Thus complains he of them. And again, to make them ashamed, How [illegible] you (says he) specially in God's doctrine? There you make as though you were little children, and play the [illegible]. In worldly affairs you be crafty enough: but in the doctrine of salvation you understand nothing at all. Now herein God shows, that he will punish such as take scorn to be taught in his school. So then, let us labor to come to the middle age, whereof Saint Paul spoke not long ago. And although we cannot attain to perfection so long as we be in this world: yet let us not be stark idiots and altogether unlearned, neither let us be ever novices: but let us show that God has not lost his time, in being so gracious to us, as to beat our ears with his word. That is the thing which we have to bear away.

Furthermore let us understand also, that it is the fault of none but ourselves that we be not well armed against all the wiles of the devil and the world, namely by laboring to profit in the Gospel and in God's word. For from there must we fetch armor and weapon to furnish ourselves withal, when we be weak. That is the way to withstand the cheating and falsehoods of Satan: that is the means for us to beat back all his assaults: that is to say, by having the said word, which will serve us for Sword, Shield, and Headpiece, as we shall see in the sixth Chapter. To be short, we shall be well armed to withstand all onslaughts.

Therefore if we be fickle-headed, and thereupon it please God to punish our unthankfulness, according to his threatening by Moses in the thirteenth of Deuteronomy, where he says, that if he stir up false prophets, and the people give ear to them, it is a token that they loved him not, and that they which continue in his fear, will abide firm and steadfast: I say, if we be so light and fickle-minded, let us arm ourselves with these exhortations: and (as Saint Paul says) if heresies spring up, let us understand, that it is for the trial of such as be rightly minded. And therefore let us mark well, that it is owing to nothing but our own recklessness, that we be not always steadfast in God's word, and that our faith does not always get the upper hand of all temptations (as Saint John says in his first epistle). This ought to provoke us to take pains, not only to get ordinary food to sustain our souls: but also to withstand Satan and all his champions, and to beat back all assaults that shall be made upon us.

Since our Lord matches his sacraments with his word: let us make our profit of them altogether. And whereas we are to receive the holy Supper the next Sunday, let us understand, that it is our spiritual armor, with which it behooves us to be fenced against Satan, and is added for a further strengthening of us after we have been instructed in God's word. Therefore let us not through our unkindness and vanity, suffer the means to serve for nothing, which God has given us, and which he knows to be fit for us: but let us follow this counsel of Saint Paul's. And on the one side let us consider that we be weak, and that we have need to be relieved, and that God's coming after that fashion to us, is to draw us to him, that we might yield him thanks for the lovingkindness which he uses. And for our own part let us endeavor to put forward ourselves the more, by matching the word with the sacraments, and the sacraments with the word, so as we may be provoked thereby to resort to our God, that he may so further us in the way of salvation, as it may appear in the end, that we have not walked in vain, nor been disappointed of our expectation.

Now let us fall down before the majesty of our good God, with acknowledgment of our faults, praying him to make us so to feel them, as we may utterly dislike of them, and be always provoked to true repentance, and not only be sorry that we have offended, but also resist all the wicked lusts of our flesh, which hinder our true obedience in ruling our life according to his holy word, and that since the right way to attain to that, is to profit in his word, it may please him to grant that we may never be destitute of that benefit, and that when we have it in our hands, we may use it well, and labor to profit in it: and he work in such a way in us by his Holy Spirit, as it may not be a sound that vanishes away in the air, but a root that grows fast in us, to yield fruit in our life, even to the end, that we may be so grounded in him, as his love and fear may grow more and more in us, until he has gathered us together into his heritage. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, etc.