Sermon 27: Upon Ephesians Chapter 4

15. But to the end that following truth with charity, we might grow in all things in him that is the head, to wit, Christ, 16. By whom the whole body being knit together, and joined by every joint throughout, with furniture according to the operation of each part in measure, takes the full growth of a body, to the building up of itself in love.

We have seen heretofore, that we must keep the order which God has set among us, that we may profit in God's school all the time of life. For inasmuch as God has not ordained any superfluous thing: we must conclude, that we shall never attain to so perfect learning while we live in this world, but that we shall have need to go further still, and (which is more) we shall never be at our way's end, till we be come to the end of our life. For as much then as we know that we have yet but a part of the thing which we must have, and that our faith will always be weak: let us strive so much the more to be strengthened, and to draw near to God. And then shall we not be like little children, and such as waver and float to and fro with every wind, and have no steadiness in their faith. For if we be diligent to profit in God's word, surely we shall be armed and fenced to withstand all the wiles of Satan, and of the wicked men that would beguile us. For although God bring us not to perfection out of hand, but hold us still in some feebleness: yet shall we never be destitute of good remedy, if we receive the things that he offers us, and be not reckless in applying them to our benefit. The means to bring which thing to pass is showed us here: namely that we follow the truth, and love one another. As if Saint Paul should say, that the knowledge of God, and the love of our neighbors are two things that ought not to be separated asunder.

And he puts truth foremost, purposely, because our linking together would not profit us at all, unless Jesus Christ were the bond of our concord, and that God allows it, because it is grounded upon his word. Saint Paul then meant here to put a difference between us, and the heathen and unbelievers. For all men will grant well enough, that there can be nothing but havoc among men, when they be like to dogs and cats: and it has been known for a grounded principle in all ages, in all countries, and among all people, insomuch that even the heathen folk, and such as knew not what true religion means, have simply commended and esteemed the benefit of concord and agreement together.

But yet they built without foundation. And therefore Saint Paul begins at God's truth: as if he should say, we must not only link in one among ourselves: but God must also go before us, and we must obey him, so as we must be gathered together under him, and he sit over us, and we must rather choose to be at defiance with the whole world, than to slip away from him. Thus you see that the thing which we have to mark upon this text, is that God will not have us to be knit together without knowing how or why: but he will have us to agree to worship and serve him, and to put our whole trust in his infinite goodness, so as Jesus Christ be our head, and we all members of his body through the power of faith. And again, that when we once know how we have a father in heaven which has adopted us to be his children, and that Jesus Christ has vouchsafed to take our flesh and substance upon him, to the intent that we should be flesh of his flesh, and bone of his bone: the same should move us to love one another, to be careful each for others' salvation, and to help one another according to the ability that God gives us. According to which it is said in the Psalm, that the friendship of brothers is a pleasant thing (Psalm 133:1). And afterward the Prophet brings us to the ointment that was poured upon the priests: as if he should say, that men having no more but even their mother wit, may perceive that there is not a more pleasant thing in the world, than to live in peace and amity. However therewithal he declares the order of it, after the same manner that it is showed us here by Saint Paul, and says, that the said brotherhood must be consecrated and dedicated to the name of God. For the anointing of Aaron and his successors, was in such sort, as the ointment did shed down upon the whole body, and upon the garment of them. Now therefore let us mark, that if we intend to link together well, we must draw to God, and our linking must be allowed of him. Otherwise, we may well have fellowship together, but it shall be but a cursed fellowship, and the end of it can never be but utter confusion. Therefore, that we may rule our life well, let the end that we begin at, be to cleave to the truth. Right necessary is this warning for us nowadays. For the Papists accuse us, that we have troubled the world, and that the debates that are nowadays, do spring of our fault: inasmuch as heretofore all was dead, every man said, Amen, to them, and there was no disputing. Indeed there was no great labor spent in seeking God or the salvation of men. Now then, to cast the Devil out of the possession that he had gotten, it behooved us to use great vehemence, according as it is said, that he will never give over his place, except he be enforced. Therefore it stood us in hand (as you would say) to thunder and lighten, to waken the world, that was so fallen asleep, and after a sort bewitched. For inasmuch as the unbelievers are extremely stubborn in striving against God, and cannot abide that the truth should take place, but uphold their lies with devilish willfulness: that is the very cause why there is so much trouble and war in the world nowadays, I mean for religion. Now the Papists would lay the blame on our necks: but let us see who is in the fault. For we desire that every man should do homage to God, and that both great and small should submit themselves to his word, and that there should be one true unity of faith, so the simplicity of the Gospel go before it and guide it. These are the things that we seek: and the Papists find fault with it.

Yet notwithstanding, there is no other thing to be found in our doctrine, but that we would like there to be a melody between men and angels to worship the true God, and to follow his word, which is our true rule, to the end there should be no corruption in his service. On the contrary, the Papists would maintain all their abominations and errors, and cannot endure that Jesus Christ should have his pre-eminence. For they have bereft him of all his offices, and made as it were a booty of them. They have an infinite warren of male saints and female saints, to whom they give the title of their Advocates: saying, that by their merits they obtain favor at God's hand for such as pray to them. Moreover in all the rest of their doctrine, there is nothing but it is perverted, yes and falsified. And besides these errors and superstitions, the Papists are also so spiteful, as to bend themselves even against God, and to spit out their madness, yes and to endeavor to wipe away the remembrance of Jesus Christ by fire and sword. What should we do in this case? There is no compounding with them, but by renouncing of God's truth. But we know what order is taught us here by the Holy Spirit. For Saint Paul could well have said in one word, Agree, my friends. But he saw well he should have spoken but one half, and that his doctrine also should have been misconstrued: and therefore he says, Let us be knit together in the truth, and let us rather give up all the friendship of the world, and procure the anger of all unbelievers, and of all such as rebel against God, than swerve one whit from it. But if we seek to be at good agreement in the truth, and none of us be wedded to himself, but rather every one of us procure the welfare and salvation of his neighbors: that is the concord which ought to be among us.

The thing then which we have in effect to remember upon this strain, is, that on the one side we must beware of confederating with God's enemies, that we strike not sail (as they say) to please them. For although it behooves us to seek to have peace and unity with all men, as near as we can: yet is God's truth always excepted, and we must make more account of that, than of all the world. And indeed they that will needs gratify creatures, and in the mean season turn away from God's truth (as much as they can:) shall be always unhappy. Therefore let us evermore abide steadfastly by our God, and hold us under his yoke, and not shrink away in any way, but rather defy the whole world, yes though there were no man to hold with us. That is one point.

Again, if the world may be won to obedience, and we be able to do so much as to draw one or two to consent in one faith with us: then must we put our endeavor and labor to that. For we must shun these two extremities, namely of offending God, and of turning away from his pure word, to purchase men's favor: and also of being so high-minded and full of stateliness, as to trust every man to himself, and to let others alone, and to pass for no man but himself: for these are two evil extremities which we must beware of. But let us learn to join these two things as inseparable: namely that we yield God true obedience through faith, by holding ourselves to the pure simplicity of his word: and again, that therewith we despise not our neighbors, but endeavor to win them, that they may submit themselves quietly to God, and by that means all of us both great and small may speak as it were with one mouth, through the Holy Spirit reigning in our hearts, and all of us have the knowledge that has been spoken of, namely that God is so the author of our salvation, that he has also shown himself a father towards us, in adopting us, and in vouchsafing to have us to be all of his household: which cannot be, except we live all in good concord, because he is the God of peace. And although we should be driven to fight against the whole world: yet let us be of good comfort, because the angels of heaven are our companions in cleaving to God. Should we then in these days separate ourselves from an infinite multitude of men, which presume upon their riches, their greatness, their pomp, their credit, yes and their wisdom? Indeed: and let us esteem every whit of it but as trash, and for our own part, although they call us Schismatics, count us but as the offscourings of the world: let us hold us contented, in that we know that the angels of heaven, the holy Patriarchs, the Prophets, the Apostles, and the Martyrs agree with us: and to be short, that all God's chosen people from Abel to his present day, do bear us sufficient company. And so may we despise all that shall be laid to our reproach, when we have God's truth and the mark whereby we know ourselves to be his children. For inasmuch as God cannot deny himself, he will continue always with his Church, whereof we be a parcel, if she stick to his word. Let that therefore be one point.

But in the meanwhile also let us not forget to seek peace to the uttermost of our power, according to the text that I alleged out of the Romans. Therefore let us not willfully separate ourselves from the world, but let us have (as it were) our arms stretched out to take home all such as yield themselves willingly to the obedience of God, that we may have one faith together: and let us endeavor to bring it to pass. And the very same also is the cause why Saint Paul tells us here, that the faith and obedience which we yield to God, serves not to puff up our hearts with pride, so as we should reject other men, and every one of us love himself, and shift for himself: but to make us follow the example of our heavenly Father, who allures them to him which were far off, and is ready to be reconciled to his enemies: which thing seeing he has showed us in our Lord Jesus Christ, and given us so excellent a pledge of it: we also must have the same doctrine of peace in our thoughts and in our hearts, and endeavor as much as is possible, to bring them to the union of the Gospel, that are separated from it as yet: so that if they which have been as it were stark mad against God, do yield themselves as lambs and sheep of the flock: we must be ready to receive them. Let us then bend ourselves to that, and not be given every man to his own profit, but assure ourselves that since God has knit us together and bound us one to another: every one of us ought to employ himself to the uttermost of his ability, and according to his own measure, to draw his neighbors with him, so as we may be rightly one body, and Jesus Christ reign over us.

And for the same cause also does he add, that we should grow in all things in him that is our head, that is to wit, in Jesus Christ. Now by this word Grow, Saint Paul continues the matter that we have seen before, which is, that we must not stand so much in our own conceits, as to think ourselves to have come already to the mark we go to. For (as I told you) our life is a journey: and therefore we must go on still: for he that lingers by the way, does well show that he never knew where he aimed. Therefore although we must not be as little children, yet are we not yet come to full age, nor have we gotten yet such strength as were requisite. Therefore let us grow, that is to say, let every one of us look well to his own infirmity, and when he sees his own weakness, let him thereupon take heart, and thrust forth himself: let him press to God, and let all our minds be continually bent that way. For it is not enough for us to have begun, nor yet to have gone on a good way, unless it be printed in our hearts, that we must profit still, even to our dying day. Otherwise it is certain that we shall be but dazzled with our own pride, and that will make all God's gifts to vanish away, which we had received before. Therefore let us not imagine that we have such power, or such understanding in all the things that are requisite for our salvation, as that we should not consider how it is not for nothing that the Holy Spirit exhorts us here to grow. And here you see also, how lowliness ought always to match with faith: according to this saying, that God's word serves to instruct the small and lowly ones. The greater then that a man would make himself to be, surely the more does he shut the door against himself, so as he can have no entrance into the school of God, and of our Lord Jesus Christ. Therefore let us look well to our own slenderness, that we may be so meek, as nothing may hinder us from hoping continually more and more in our God. And the same ought also to quicken us, and provoke us to serve him, and to confirm ourselves continually the more in his word. For what is the cause of so great sloth and coldness as is seen in many men, but that they think themselves to be clerks great enough already? And therein they deceive themselves, by reason that the devil has dimmed their eyes through their own fond overconfidence. Seeing it is so: let us continue little ones still, not in understanding, but in naughtiness (as has been said before:) and since we know that we had need to profit, let us endeavor so to do. However, let us also have an eye to the means that is showed us here, which is, to resort to him that is our head.

Truly Saint Paul adds to it, all things: to show that when a Christian man has examined thoroughly what is in him: he shall find that if he have any virtue, there shall be vices mingled with it, and that in all his virtues there is ever some blemish or maim. Therefore let all of us cast down our heads, and let the most excellent men in the world understand, that God has still reserved some piece of grace to himself, which he has not given to them, to the intent we should not be puffed up with foolish overconfidence, to think ourselves to be that which we are not.

But let us come to the head that is spoken of here. For Saint Paul tells us, that our only sheet anchor must be to know Jesus Christ (as has been declared before) how that all the treasures of wisdom and knowledge are laid up in him. For else many would range far in God's word: and that should be but to be always learning, and never to know anything, as it is said in another text. But Saint Paul tells us, that in Jesus Christ we shall find all that is requisite for our salvation, and that he also must have the preeminence, as the head appears above all the rest of the body. For if we grew in such wise, as the shoulders should get up half a [illegible] the head: what a growing were that? Were such a growing to be well liked? It were better that a member were stark dead, than that it should so disfigure the body. For so much then as the head ought to be uppermost, Saint Paul tells us expressly, that it is not enough for us to grow, but that we must always grow under our Lord Jesus Christ, so as he may stand over us, and all of us both great and small submit ourselves to him.

And we see by experience, that this was not spoken for nothing. For what a number are there which carry a great countenance and show of knowledge, and yet do nothing but set all things in a broil and uproar, through their vain glory? There are a great sort which could find in their hearts to have our Lord Jesus Christ buried, that they themselves might perk up, and have all the world gaze upon them, and be had in estimation, and rejoiced at. And many wretches come so far, that they pass not what comes of it, so they may keep themselves in reputation. Again, others mingle our Lord Jesus Christ with so many superstitions, that he is utterly overshadowed with them. We see what has happened in Popery. For they verify their own proverb thoroughly, that the Son of God cannot be known from his Apostles. And why? Because they have fleeced him, and robbed him of the honor that belongs to him, and made as it were a booty of it, dealing to every man his share and portion of it. Thus are the Papists well grown, however that is but in ignorance and superstition, because Jesus Christ has not his preeminence among them, nor is he their sheet anchor. Indeed and even among us also you shall see some so desirous to get renown among men, that Jesus Christ shall be as nothing with them. So much the more therefore does it stand us on hand to mind well this lesson of Saint Paul's, that our growing must be in our Lord Jesus Christ, according to this saying of Saint John the Baptist, I must diminish, and he increase. Let us follow that example, namely that the excellence which is in the Church should abide unimpaired, and yet in the meanwhile Jesus Christ be the sheet anchor of all men. For although the stars have their brightness: yet must the Sun shine above them, and men must know that it is he by whom we have the true light indeed. And therefore let our Lord Jesus, who is the daystar of righteousness, be so regarded, as nothing may impeach him, nor blind our eyes that we should not look at him, and our faith leveled only at him. That then is the cause why Saint Paul adds expressly, that Jesus Christ must be our head, and we grow in him, and resort to him, and set our whole study and mind upon him.

To express this the better, he adds, that it is he by whom the whole body is knit and joined together by his joints, and that it is he which furnishes it with substance and life, according to the measure and portion of every member: and that when this is done, then the body is well proportioned: however that love must reign among us, or else there shall be nothing but confusion: insomuch that if there be greatness, it will be over huge, so as it shall not be a natural body, but rather a monster. Now in saying that we receive our growing from Jesus Christ, that it is he from whom the knitting of the body proceeds, and that it is he also by whom we are maintained in life: he shows us our unthankfulness, in that we yield him not the honor which he deserves. For must it not needs be that we are too base, when the Son of God gives us all things, and yet we will rob him of the honor which he requires, for showing himself so bountiful toward us? He desires not that we should yield him any recompense, nor can we, nor is it needful: but yet he will be glorified. Now then seeing we are so enriched by him, and we notwithstanding do fall to robbing him of his honor, so as he is defrauded and bereft of it: must it not needs be that we are worse than devilish? Therefore let us mark well what Saint Paul aimed at: for he intended here to reprove the world of too base an unthankfulness, for not yielding our Lord Jesus Christ his due honor, insomuch as he is not exalted among us, nor do we think upon him, nor do we place him in chief sovereignty, that all men might do him homage. And therewith he shows also, that we are almost out of our wits when we honor not Jesus Christ, nor exalt him as we ought to do. For there is not that man which does not naturally covet his own profit. Now then, in forsaking of Jesus Christ, we seem to have conspired and sworn our own confusion, that we might be bereft of all his grace, and be as rotten members without strength. For he is as the head of a man's body, and as the root of a tree: it is he from whom all our life and sustenance proceeds. Now then if the hands, the feet, the belly, the stomach, the legs, and all the rest of the members should conspire together to say, let us forsake the head: What should they win by it? Or if they should conspire together to put the head down, and to thrust it into the belly, that men might not see it: what profit should the whole body have by it? Even so stands the case with all such as would diminish the glory and majesty of God's Son, and lessen his power, and not acknowledge to what end he was sent of God his Father, namely, that they should seek all their welfare, and all the parts of their salvation in him: for it is as much as if they would put down their head. But Saint Paul tells us, that there must be no knitting in the body, but that which comes from the head. For from where comes all? Behold, the veins convey nourishment everywhere through the whole body, and the sinews hold the bones together, and give them moving: but yet must all these things have their root in the head. So then, if we will needs despise God in diminishing the glory of his only Son, surely all will turn to our confusion. Jesus Christ can well enough go without us: but we must needs perish wretchedly like rotten carrion, if he give us not whatever belongs to our life. Thus you see what Saint Paul meant to show us.

To this he adds that there is a certain measure in every member, and that the furnishing of it comes from the head, so that it sheds through the whole body, yet (he says) that is in measure. When he says it is in measure, he would have us know that all the excellence which we can see here is no derogation to the perfection that is in Jesus Christ. For there are two reasons to be noted. The one is that all that is in man is imperfect, and therefore that we must resort to our Lord Jesus Christ, that he alone may abide unimpeached, and not be mingled with other creatures. The other is that the measure and portion which is in every member is not there as having its peculiar seat there. For what could the hand do, if it were not continually nourished and maintained by the head? The bond that holds all together must needs be maintained from there. Also the natural heat and moving must come from there, insomuch that the hand should wither every minute of an hour, and rot away, if the head worked not continually. The like respect is between Christ and his Church. For if we consider well what is in men: though we admitted one to be like an Angel: yet has he but his measure still. And why? To the intent that Jesus Christ should not be bereft of the honor that belongs to him. Seeing then that every one of us has his portion (as has been showed before:) it is good reason also that every one of us should stoop, and not lift up our horns to take anything upon us, which God reserves to his only son. That is one point.

Again, let us understand that the same measure comes of free gift, as has been showed already: and yet is it not without cause that Saint Paul repeats it here again. For we see the foolish presumptuousness of men, how every man would be a lord: and we would fain rob God of his right, to the end to be advanced and esteemed ourselves. Therefore to abate that loftiness, and to cleanse us of such vice, Saint Paul puts us in mind once again, that we have nothing which is not given us. And therefore we must resort to this which he says in (1 Corinthians 4:7): Who are you? Have you made yourself so excellent by your own cunning? Have you anything which you can claim as your own? No: it is God that has advanced you so: and therefore humble yourself. His meaning then is that all the whole knitting and all the whole furnishing comes of the head. For it is not enough for us that we were once created and shaped, but it stands us in hand to have our members still maintained in their plight. That therefore is the cause why Saint Paul adds the word furniture, or shedding down, as if God should shed down his inworking upon the head, and the head shed forth the same inworking throughout all the members. And that is what Saint Paul meant, in saying that Jesus Christ is our spiritual head, who has received all fullness of grace, according to (John 1), where it is said, that it was given him not for himself alone: but for us also who are his brethren. Seeing it is so, let us understand that all the grace which we have received of God has crept into us by the means of our Lord Jesus Christ, and that we have the full furnishing of it throughout also by him. True it is that the said strength or inworking passes through every member, and in coming from the head, it shall be in the shoulder, before it is in the arm, and afterward in the arm, before it is in the hand: but yet for all that, shall the arm therefore glory in itself, and give the hand no part with it? No: but its receiving is to impart it to the rest of the limbs, and all comes of the head. Again, shall not the hand on the one side, give of its power back again to the arm on the other side? Yes: for every member knows its own office, that is to say, every member has naturally an inclination to serve all the rest of the body, as though God had given them discretion and wisdom to say, thus it must be. They are bound to it, and know the need that each of them has of others' help.

True it is that my hand cannot judge anything, but yet has God put such an endowment and disposition into it, that it desires nothing rather than to employ itself to the service of all the rest of the body. Also the foot does its duty without entreating or bidding, as though God had imprinted such a discretion in them (as to consider) that all of them receive their power from heaven, and that the things which they have received, must be fitted to that.

Now if a man should demand, Is every man then alike and equal in the Church? Saint Paul, in speaking of portion and measure, means not that God has distributed like portion to every member. For the leg is not the eye: and yet nevertheless, the leg, according to his quality, has that which it needs. And for the same cause also Saint Paul says, that the members should be so knit together, as they might make up one whole body through love, and by that means have every one wherewith to be contented. There are then two things which we must mark: namely that God's gifts are diverse, and that some are much more excellent than others. For the eye is an excellenter member than the foot, and we see also how it is had in honor: and the mouth is more than the leg. Mark it then for one point, that there is such diversity, that our Lord exalts and honors whom he pleases more than others. There are both great and small in the Church, and all must not be teachers and Prophets. But yet this diversity prevents not, but that every member has his desire, and that which is meet for it, so as the foot envies not the hand, nor the hand the foot, no more than any of them both envies the eyes. To what purpose should it serve the hand to have sight? It were a thing which not only could do it no good, but also should do it harm. If every member had all offices in itself, surely the body should be confounded and come to nothing. So then the hand has his perfection in that which belongs to him, I mean in his degree: and likewise the foot. However, Saint Paul's meaning is, that it ought to suffice us, that the Church be edified in common. For if our neighbors be enriched with God's gifts: the same redounds partly to us. And on the other side, if we have received a larger measure of grace: we be the more bound to impart the same to such as have need of it. That therefore is the thing which Saint Paul means to set down in this text, saying, that if the joining be after that manner, the body shall be well built up.

And here we see how he continues his matter, which is, that we must be so linked together according to the doctrine of the Gospel, as Jesus Christ may reign over us, and we know that the heavenly father has given us him, with condition that we should all link together under him, and maintain a brotherly unity among us. But yet before all things, we must be subject to him that has all sovereign dominion, and consider that for as much as the heavenly father has set him in that degree, we must all aim at him, and continue in his obedience to the end. And therewith let us understand, that that cannot be done, without love, that is to say, unless every one of us rid himself of the accursed affection of seeking too much our own profit. For indeed it is easy to perceive, that that affection does so blind us, that it makes us to despise our neighbors. So much the more therefore does it behoove every one of us to endeavor to give up his own right, and to know that God has not so distributed his gifts, that every man may be a world or a Church of himself, but that for as much as every man has need of his neighbors, the same is the very means whereby he will hold us together. And that ought also to provoke us so much the more to do what we can one for another. Although then that there be but one fountain from which we draw all spiritual gifts, namely even our Lord Jesus Christ: yet notwithstanding, God makes the fullness of the grace which he has put in Jesus Christ, to flow forth as it were by channels, that we may receive every man his portion, as is expedient for us. And so you see in effect what we have to remember here.

Now were this doctrine well put in use: surely all the troubles that are nowadays in the world, would soon be appeased, and there would no more be so many bickerings and disputings: but we should easily agree all together. For ambition or vainglory is the mother of all heresies, for when men will needs exalt themselves, they must needs thereby thrust down Christ if they could. Again, from where spring superstitions, but of this, that men know not the inestimable benefits that are brought us by our Lord Jesus Christ, and are daily offered to us in him by the Gospel? This has made the world always wanton and wandering after its own lusts: this has made men to forge so many patrons and advocates: this has made men to advance their own deservings: this has made folk to devise so many satisfactions, so many means with which to please God, and so many new services: namely for that they were not contented with Jesus Christ, and all for want of knowing what manner of one he is, and that when we once have him, he ought to suffice us, and we to hold ourselves to him, because the father has so glorified him, as we ought of duty to do him homage, and to honor him as our sovereign King. For as much then as we see the wretched unbelievers to be scattered here and there, by reason that they turn away from Jesus Christ: we have so much the more need to be warned to hold us simply to his obedience, and to know that all our welfare comes of him, and (therefore) that we ought to return to him to yield him his due honor, and with that put our whole trust in him, and that to the intent we may so do, we must consider that there is nothing but [reconstructed: filth] in us, and that we hold our spiritual life of him, and that not for once and away, but in such wise as he works continually in us, strengthening and furthering us even until he has brought us to his perfection, that is to say, to the perfection which we hope for by him. And for this cause was the holy Supper left us, as a remembrance that our Lord Jesus Christ is he in whom we must wholly seek all things belonging to the life of our souls. For there we profess, that he is our nourishment, even to satisfy us to the full. And therefore the cause why we come there to eat and drink, is to put us in mind that we have Jesus Christ, not the half of our life only, but the whole of it: and that when we are fed with him, we must content ourselves with him, and not seek one drop nor mite (as they say) elsewhere. After this manner then must we now come to the holy table: that is to wit, after the examining of our own sins, when we once know that we are nothing: we must seek by what means God calls us to him, and how we may keep our way there, even till we be perfectly knit to him: namely (by knowing) that Jesus Christ is given us, and that in him we have all that is needed and wanting in ourselves. And therefore let us so esteem our Lord Jesus Christ, as we may take him for our very sustenance, and as our faith (as I have touched before) be not hauled away to rove here and there, and finally to vanish quite away, but may so rest upon him, as we may know that there is neither righteousness, nor holiness, nor merit, nor power, nor anything else in ourselves, but that we shall find all in him, and that we cannot be partakers of him, but we must also be partakers of all the goods that he has received of God his father. Seeing then that all the good things which God has put into our head, are communicated to us by his means: let us learn to humble ourselves, and not to climb in such wise, as he should be defrauded of his honor, but confess simply and without feigning, that look whatever is given us through his free goodness, he maintains and preserves it, and moreover increases and establishes it in us more and more. Furthermore let us mark, that we cannot possess the goods of our Lord Jesus Christ to take any profit by them, except we first enjoy him. And that is the cause why he gives himself to us. And thinks it not enough to give us some part and portion of his righteousness, of his deserts by the sacrifice of his death and passion, of the obedience that he yielded to God his father, and of all the gifts which he received fully of God his father, (I say, he thinks it not enough to give us some part and portion of them) in his Sacraments: but he says, I am yours, possess me. Then is it not enough for us to go seek our wants at his hand, that he may impart them to us: but (we must also consider,) first of all, how he offers himself to us, and says, Lo here my body which is delivered for you, lo here my blood which shall be shed for the remission of your sins. And this is done, to the end that we should know, that he dwells in us truly by his holy Spirit, and that we live by his own substance, and that it is not said here without cause, that the knitting of the body comes of him, and that he is the furnishing thereof, and that inasmuch as we want the grace and gifts that belong to our spiritual life, we must draw them out of that fountain. And if we resort to him with perseverance in the faith of the Gospel, we shall feel ourselves more and more strengthened and established in all grace, even till he has rid us of all our imperfections and infirmities, to make us enjoy his heavenly glory with him.

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 be sorry for them: and with that to work so in us hereafter, as we may from day to day be cleansed of all our imperfections and vices, more and more, and that our Lord Jesus Christ, who is the wellspring of all pureness, may so shed forth the grace of his holy Spirit, as we may be made new creatures thereby, to do our sovereign king the honor that belongs to him. And so let us all say, Almighty God heavenly father, etc.