Sermon 30: Upon Ephesians Chapter 4

23. Be you renewed in the spirit of your mind, 24. And put you on the new man which is created after God in righteousness and holiness of truth. 25. Therefore put away lying, and speak truth every one of you to his neighbor: for we are members one of another. 26. Be you angry, and sin not.

We have now to lay forth the second part of the well ordering of our life set down here by Saint Paul: which is, that we must walk in newness of life, because it behooves us to be reformed by God's spirit. And to the intent we may know that our changing must not be in part only, but in whole, Saint Paul takes here the thing that seems most excellent and most esteemed in man's nature: namely knowledge, understanding, wit, reason, and all manner of ability of mind. Then if there is any wisdom in us, Saint Paul says, it must be corrected. And why? True it is that our reason of itself is always commendable: but we are so corrupted by Adam's sin, that we have not the skill to think so much as one good thought, which is not crooked, and full of malice and rebellion against God. And although this is not perceived openly: yet will there ever be some secret hypocrisy lurking, which is enough and too much to condemn us before God. You see then that the thing to which we must apply ourselves, if we purpose to please God, is that being rid of all our own conceits and affections, we get us a new guide, that is to say, God's spirit: [reconstructed: according to which] he uses a like manner of speaking in the twelfth to the Romans, in speaking of Christian life. It behooves us to be transformed, not only in our affections which are sinful, as every man may judge: but even in the thing which seems faultless, that is to say, in the reason that we have spoken of. To be short, we must be sacrificed, or else our life will be always unholy and unclean. And this sacrificing is expounded by Saint Paul in the text before cited, to be the laying away and mortifying of all that we have of ourselves. Our true perfection then is that fighting against all that is of our own nature, we suffer ourselves to be governed by God's spirit, so as it may be perceived that we are utterly changed. For it is not enough that our life have some honesty toward the world, so as it may be commended and had in good reputation among men: but also ambition and all other vices that lie lurking within us, must be cleansed away, and our Lord must have the guiding of us.

And for that cause also does he add that we must be reformed according to God, namely in true righteousness and holiness. Just as previously he had condemned the old man, which (as I have told you already) is all that ever we bring from our mother's womb: so now he says, that we must be new creatures. And for the same cause does he send us to the example of our Lord Jesus Christ in the sixth to the Romans, saying, that we must be crucified and die with him, namely in respect of the old man, and also be fashioned like to his rising again, to walk in newness of life. It is true that he uses other words there: however it all comes to one, which is, that just as our Lord Jesus is the second Adam, so must he be as a pattern to us, and we be fashioned after him and his image, that we may be like him. Now surely this will not come to pass of our own nature: but yet is not this exhortation more than needed, because that when the holy Scripture brings us to our Lord Jesus Christ, it means not that we should be as blocks of wood, but that we should come and offer ourselves to God that he may work in us. And in very truth, these two things agree very well: that the power which is in us should come of God: for it is he that moves us to good, it is he that brings us to it, it is he that gives us both the will and the ability to perform the will, as we have seen in another text. And yet God works so in us, that of his gracious favor the good works that are done, are called ours. And in good truth, when we are so led by him, we go. And it is not to be wondered at, that God's goodness stretches so far, as to make the things ours which are his, and of which he only deserves the praise. For we call the bread that we eat our own, though we have it but by title of gift. For although men take pains for it: yet could it not stand them in any stead, but through God's free blessing. Then look what is given us, we call it our own. Even so Saint Paul exhorts us to put on the new man, not that we can do it of ourselves, for Jesus Christ must be content to clothe us with his righteousness, as well as make us partakers of the gifts of his holy Spirit. And I pray you what is meant by putting on of the new man? I have told you already, that it is the utter changing of us both in our thoughts and in our desires, and (to be short) in all the parts of our soul. Now is not such an alteration the special work of God, and the gift of his holy Spirit? Saint Paul therefore means not that we can do anything as of our own power: but yet that every one of us ought to strive to follow wherever he calls us. And with that he warns us that all our life is very dangerous until we change, and that the newness appear in us.

Now Saint Paul says that the new man is created after God and his image. And therein he confirms the matter which I go about to touch: that is to say, that although we strain ourselves to the utmost that we can, yet can we do nothing, unless we be prevented by God's grace. Which of us can be his own maker? We know that that honor must be reserved to God alone. But here the case stands upon a new creating. That therefore cannot be in man's will, nor yet in his power. And Saint Paul also has dispatched that doubt and scruple, in saying that the new man is created of God. As if he should say, my friends, Indeed you ought not to abuse the grace that is offered you by the Gospel: but yet for all that, assure yourselves that when you have strained yourselves what you can, to dedicate yourselves to God's service, you can do nothing further than he works in you by his holy Spirit. According to which he says in another place, that we do work our own salvation, even as though we could do somewhat of ourselves: but yet he adds that it must be in fear and trembling, that is to say, with putting away of all presumption, knowing that it behooves us to depend upon another: and he adds the reason, for it is God (says he) which gives both the will and the ability to perform it, and all of his own free goodness. After that manner then must we endeavor ourselves. But yet must we not therefore conceive a vain overweening in the meantime, as though we had some shift, and were able on our own side to do never so little without God's grace: Saint Paul exhorts us rather to fear and wariness. And why? For seeing we be as weak as may be, and not only that, but also stark dead, and as good as rotten carcasses in all cases of our salvation, and have not so much as one good thought of our own: seeing (I say) that we have all at God's hand, and that he must be pleased to work it by the power of his holy Spirit: let us learn to walk in humility. And moreover, let us not cease to make his grace available, assuring ourselves that his working by his power shall be always in such wise, as the praise must ever redound to him alone, and no drop of it remain over to ourselves. You see then what we have to remember upon this speech, where Saint Paul says, that the new man is created. Indeed, and therein he shows how we be fallen from our original, and from the state to which we were advanced by God's grace in the person of our forefather Adam. As if he said, that Adam's fall is to us as a spiritual death, whereby we be cut off and cast away from the number of God's creatures. And not without cause does God so often utter this dreadful saying, that he repents him that ever he made man. For therein he detests the corruption and sin that are in us. Not that God has any human passions in him: but to show us that he utterly dislikes us, until his image be renewed in us. It is said, that God looked upon all that he had made, and all was exceeding good and faultless. But when our father Adam was once fallen, and had made himself a stranger to the fountain of life: by and by he was stripped stark naked of all goodness. For being separated from God, what could he be but utterly forlorn, and past hope of recovery? Shall we find either life, or righteousness, or holiness, or soundness, or uprightness out of God? No: You see then that Adam was as it were cut off from the array of creatures: he was not worthy to be reckoned even among the frogs and other vermin of the earth. Brag we as much as we like, that is our nature: we bear a greater curse of God, than is in all the lice and fleas, and in all the worms of the earth. That is the cause why Saint Paul shows us, that God cannot acknowledge us for his children, until his image be repaired in us: which thing is done by this new creation. For like as Adam drew us all down, and plunged us with himself in the gulf of death: so are we created new again by God in the person of our Lord Jesus Christ. And for that cause does he name himself the resurrection and life. For we must rise again in him, if we will live indeed. Which thing cannot be, except we have first been dead, as was declared more at large this morning. Therefore we ought to have this reason always with us, that we deem not ourselves to be righteous, or to make our life allowable before God, but be ever fully resolved and persuaded, that God will take nothing in good worth at our hands, but that which he knows to be his own. For as I said, without him, there is nothing but evil. For by that means was his image defaced in us by Adam's sin: and therefore it stands us in hand to be made new again in Jesus Christ.

Now he shows us how that may be done, saying in righteousness and holiness. By the word righteousness, he means soundness and uprightness, so as we live with our neighbors without deceit, and without malice or harmdoing, yielding to every man that which is his. Now when such a soundness reigns in us, then shall we show by our deeds that we be fashioned again after God's image in righteousness. But it is not enough that men have their right, except God also have his. For to what purpose is it for us to be no thieves (toward men,) and yet to be traitorous toward God? Or to abstain from stealing away our neighbor's goods, and in the mean while to rob God of his honor? Therefore must righteousness be matched with holiness. For the two tables of the law are inseparable. And under the word holiness, Saint Paul comprehends all things that belong to the serving of God. The newness of our life therefore, is this: namely to walk purely before God, to avoid all corruption and uncleanness, to separate ourselves from all the defilements of the world, and to offer ourselves in sacrifice to God: and (on the other side) to walk soundly and uprightly with our neighbors. The performance of these two things is all that is requisite to the perfection of a Christian life. Now it is certain that God's law has not taught us by halves, what we have to do, but God has there shown us a right rule, to which there may be nothing added, nor anything taken from it. For in those two points is all our righteousness contained: namely that God be honored in all fear and reverence at our hands, and that we serve one another without doing any harm. Again, forasmuch as men are inclined pitifully to feigning, and do ever think it enough to set some fair countenance upon the matter: therefore does Saint Paul add truth. As if he said, that we may be taken for the holiest folk in the world, and yet nevertheless be condemned before God, if we be not cleansed from all hypocrisy, so as God may be our witness and judge, that we be not double-minded, nor have any bombast in us, but that we go on in right-meaning simplicity before him. So then, although our hands be clear from theft, extortion, and all other things that are against charity, if we have lusts lurking within us, surely we shall be still unclean before God. Not without cause therefore does Saint Paul add the word truth, notwithstanding that he had comprehended the whole perfection of our life, in the two former points. For it is because we would always content God with some gay outward show, according to the vanity and falsehood with which we be fraught. Therefore it behooved this to be added, that like as God is a spirit, so must we also be faithful and true before him. For he abhors all doubleness of heart, which the scripture terms [reconstructed: hard-heartedness]. If we fall to making of partitions, and keep some back room behind: all that ever comes from us, must needs be filthy and corrupt, as springing from an evil and infected fountain. Then if we desire to have our hearts allowed of God, the fountain must first be scoured, and truth must reign in us. Now we see in effect to which it behooves us to apply all our endeavor as long as we live here below. For, to boast ourselves to be Christians, and not to consider on what condition Jesus Christ is our head, and has knit us to him: is a turning of all things upside down, as has been said this morning. Then look what manner of ones we covet to be counted and esteemed among men: the same must we be before God and his angels.

Therefore we must fight against our own vices, until all that is of our own nature be done away. Not that that can be done in one day: but that we must go toward it continually more and more. And further let us assure ourselves, that our Lord Jesus Christ is given us for a pattern and example: and moreover, that it is his office, to reform us so by the Spirit of God his father, as we may walk in newness of life, and become God's creatures, and as all that ever we have drawn from the corruption of Adam's sin, may be quite cleansed away. Therewith let us consider also what is the substance of the things that God allows, and which is the rule of good life: namely first to honor and serve God, and afterward to walk (neighborly) one with another, endeavoring to do good to such as have need of us, and abstaining from doing all manner of evil and harm. This doctrine were easy enough to conceive, so we were not utterly perverted by our wicked affections. And surely, there is not that man which is not a great doctor in preaching to other men: but yet as clear and apparently known as these things are, no man can apply them to his own use. Yet shall there be no excuse for us, when we shall be fain to come to account before the great judge. Therefore let us bear this doctrine well in mind, yes and let us give good heed to it, seeing it is so ill put in use throughout the whole world.

Among the Papists there is talking enough of God's service, and of living holily: but yet the world sees how those wretched souls stand buzzing about a sort of paltry trifles: and that for all their overlaboring of themselves, they are never the further forward, but rather the further off from God. And what is the cause of it? Even this: that every man of his own head devises a rule to his own liking: and in the mean while God speaking familiarly and without any darkness, is not heard at all, but men do rather give themselves to the things that cannot avail them. As for us, although we have the light of the Gospel, and can say that the superstitions of Popery are but trifles: yet are we nevertheless far off from this doctrine. And if a man should sift our lives, where is this true holiness? Where is this Righteousness? For as for the Gospel, most men take what they like of it, and tread God's truth under their feet as often as they please. To be short, you shall find that they which brag most of their reformation nowadays, are unholy and unclean people, indeed and (for the most part) even dogs that bark against God, despise his truth, and rail at his word, unless it be when they let it slip, because they think it neither here nor there. That is the holiness of a number that would be counted nowadays great Christians and pillars of the Church, insomuch that they would make themselves greater than God, if they could: indeed and although they be but worms and worms' meat, yet cease they not to blaspheme so far, and to cast forth their thunderbolts and madness, as to say, that men shall speak as they will have them, or else they will conquer God for it.

And as touching the said Righteousness, where shall a man find it? Every man says, there is nothing but deceit, nothing but craft, nothing but forswearing, extortion, outrage, and violence. Every man complains of his neighbors, and his neighbors of him. However the case stand, we see that Righteousness is as good as banished out of the world. And therefore inasmuch as the name of Jesus Christ and of his Gospel is so shamefully unhallowed by such as abuse it falsely: we have so much the more need to remember what Saint Paul says here: namely that God will disclaim us, until we bear his mark, and be created new again in Jesus Christ. As how? To be truthful [illegible] or (as I have said already) though we were esteemed as Angels: yet shall our hypocrisy be always loathsome before God, if we be not cleansed of it, and endeavor with a true and right meaning affection, to employ ourselves to the serving of God, and to the helping of our neighbors.

Now hereupon he divides this doctrine into several points, applying it to particular exhortations. For first he says, that every man must leave lying, and speak the truth to his neighbors, because we be members all of one body. Not without cause does Saint Paul here lay forth things particularly, which he had before spoken generally. For we would always shift our hands of the doctrine, that it might vanish away in the air, and not come at us. Not that God's speaking to us in general might not suffice us, if we were teachable as we ought to be, to receive instruction at his hand: but because we be so tangled in our vanities, that if God does but say generally that we must be reformed according to his image, and utterly renounce ourselves: it touches us not at all, but we let it pass. Therefore he is obliged to decipher it piecemeal, as if he should make an anatomy of our thoughts and affections, and bring to light the vices which we would fain hoard up in [reconstructed: secret]. That is the thing which Saint Paul goes now about. He had said, that it behooves us to be reformed after the image of God by our Lord Jesus Christ, who is the new man, and the head to whom we must be like fashioned. Now if he had gone no further than so: that doctrine had been received without gainsaying, but in the mean while no man had fared the better by it as by a lively instruction. But now will he speak of whoredom, of theft, of deceitfulness, of drunkenness, of hatred, of heartburning, and of the subtle tricks that pass between neighbor and neighbor. When things are thus laid forth by particulars, men are the more wakened: and although every man shrink back and invent excuses, and devise shifts: yet, willy-nilly, we must needs feel some heart-bitings in us. That is the order which Saint Paul keeps here. Therefore let us mark well, that it is not enough for us to have been taught our duty in one word, and as it were at a glance: but God has need to warn us, and to show us plainly as well the vices to which we be subject and inclined (of our own nature:) as also the vices to which the devil draws us by his temptations and wiles. To be short, God must be obliged to guide our hands, our feet, our eyes, our ears, and our mouths: he must be obliged to make us see that we may overshoot ourselves in this sort and that sort, to the end we may be well armed on all sides, that the devil find not any gap open, nor be able to make any breach into us. That is it which we have to bear in mind, to the intent we take not ourselves to be so able folks, as that the once hearing of a matter is enough for us. For we shall wonder to see how the devil will nevertheless overreach us many ways. And therefore let us be well aware that we give good ear to all the warnings that are given us, because it is not any whit more than needed.

And forasmuch as Saint Paul had spoken of truth: he says, Put away lying, and speak every man the truth. He sets the word truth in another sense here, than he did before. For in calling holiness and righteousness truthful, he meant that there ought to be no glossing nor disguising, but a right meaning simplicity, that when God looks as a witness into our hearts, he may find no double dealing in us. After that manner was the word truth taken before. Now he speaks of the truth that ought to reign among us when we traffic or bargain one with another. Then must [illegible] be faithful and trusty in all our business and doings, and we must use no wiles nor deceit. And yet that is not enough: but we must mark, that this truth of which Saint Paul speaks, is such a plain dealing, as we lay open all that is in our heart, if need require, and in any wise go not about to get other men's goods to us by subtlety and craftiness, nor to profit ourselves by another man's loss. And on the contrary part, under this word lying, he comprehends not only the lies that are made in speech, as when a man says that white is black, as for example, if one should ask a man the price of a thing, he would sell that for a crown, which is not worth a shilling. Saint Paul speaks not of the lies that are so gross and far out of square, that even little children are able to condemn them: but by the name of lying, he means all manner of counterfeiting and cozening, and to be short, all the policies and shifts that men have, and wherein they glory. Look what the world terms wisdom or policy: that does Saint Paul call flat lying. And why? For a man is not counted to be witty nowadays, except he can filch and deceive, I mean by byways and covert conveyances, which men shall not perceive. But this gear is worse than the picking of a chest, and the breaking asunder of the ironwork, to get away the money, or than the murdering of a man, when a thief comes with a naked sword to cut a poor wayfarer's throat. Therefore these politic murderers, which will needs be counted honest men, may disguise themselves as much as they like by their hypocrisy: but yet are they called (here) both deceivers, and thieves and murderers. Not that they appear so before men: but God who sees deeper than we do, will judge of their doings as they be indeed. And what shall men gain by excusing themselves? (Nothing.) Then if we mark this gear well, we shall see, that in speaking of lies, Saint Paul condemns the things that men make most account of, as subtlety, and wittiness, and skill to behave a man's self in all company. For (the world says) a man must hold with the hare, and hunt with the hound: he must beware that he be not outwitted: and he must always prevent rather than be prevented. The fashion of the world then is, that every man stand so upon his guard, as he have his nets ready to entrap other men, and to entangle them a hundred times before they be aware of it. But Saint Paul says, we must use such a soundness and plain dealing, as we must speak truth one to another. And he brings us back to that which he had [illegible] after, to another purpose: namely, that we be all but one body.

Now then, let us come to our own members. If my one hand should play legerdemain, and convey all things to itself, to the hurt of the other: if my foot should conspire against my leg, or if my belly could work some pretty slight against my stomach — what a thing were it? Now then, if we be members of our Lord Jesus Christ, is it not a separating of ourselves from his body, when we use such fine shifts and pretty slights, notwithstanding that they be not condemnable before men? No doubt, but we will protest enough with our mouths that we be Christians: but whatever we pretend, Jesus Christ will not be misfashioned after our fancy. Like as he is but one: so will he have us to be all one in his body, yes, even with this condition, that every one of us serve his neighbors: which cannot be done, except all counterfeiting be first put away, as we see that the hand does yield itself simply to the service of the rest of the body: and likewise the foot and every other member does his duty. If any one be in danger, the rest will not sink aside, but all employ themselves to succour it. Among them there is no offer of deceit, but all cling together, according to the order of nature. Even so ought we to prove ourselves to be the members of Jesus Christ by like plain dealing. Saint Paul then applies to this particular exhortation, the thing that he had spoken in general: namely, that if we be cleansed from all hypocrisy and feigning before God, we will show it in our whole life. For when we have to do one with another, we will use no guile, but walk plainly. That is for one point. And thereof springs another: which is, that we must not provoke or anger one another. For we see that if a man but move us a little, by and by we be in a chafe, and our passions are so excessive, as there is neither reason nor measure with us. And when men are so carried away, they do so forget themselves, as nothing can weigh with them, use what persuasion you can. And therefore Saint Paul says, that if we be not quiet one with another, we cannot be knit into the body of our Lord Jesus Christ, and besides that, as much as lies in us, we deface God's image in us, by giving head so to our passions to chafe after that fashion, and to be so hot one against another. Now it should seem by all likelihood that he meant to take this common saying as drawn out of the fourth Psalm: not that he alleges the Psalm to report the natural sense of it: but to apply it to his own purpose. For we may well take many texts of Scripture, and apply them to diverse things, however without altering of anything in them, and yet notwithstanding they shall abide in their natural sense still. Even so, to the end that Saint Paul's saying might be the better received, he says, Be angry, and sin not, as though it had been a common saying, and so well known, as it had been taken almost for a proverb. Now, David uses a word which signifies properly to chafe and storm: however that was in rebuking such as persecuted him wrongfully, because they were hardened in their malice, and pre-seized with so great and venomous rage against him, that they made no conscience to oppress him. Forasmuch therefore as he saw such willful stubbornness in his enemies, he says to them, Be angry, and you shall not sin. Whereby he gives us to know, that the cause why they were so carried away with rage against him, was, that there was neither fear of God, nor honesty, nor conscience that could hold them back any more, but that they were become as wild beasts. And that is the cause why he says, Be angry: that is to say, Enter a little into questioning and reasoning with yourselves: examine what you be doing: and then will you not sin any more. If every one of you will go into his chamber, and bethink himself advisedly, you shall perceive, that until now you have been driven by devilish rage. Now this doctrine is right necessary for all men, because we see what rashness there is in us, insomuch that we have no sooner conceived any notion in our head, but that by and by without inquiring of God's will, or without asking counsel at his mouth, as the Prophet Isaiah exhorts us to do, we take the thing that we have conceived for good, and will needs subdue all men to our liking. And therefore the cause why we overshoot ourselves so much, is, that we enter not into examination of the matter with ourselves, that we might discern between the good and the evil, even by yielding God his due authority, in giving ear with all reverence and modesty, to the things that he shows us by his word. Then have we need to be angry, that is to say, to be grieved with ourselves, and to complain of ourselves, that we flatter not ourselves as we have been accustomed to do. If we do so, we shall not sin: that is to say, the great impertinence that is so deeply rooted in us, will soon be abated: for we shall abhor to fight against God: and if our affections get beforehand with us, God will set in foot against them, and say, How now? will you make war against me unawares?

Now hereupon Saint Paul says, Be angry, and sin not. As if he should say, my friends, what makes you storm so one against another? For if never so little a fault be committed against you, you are straight in a chafe, and would rend up heaven and earth to be revenged of the offence, and yet in the mean season you have matter enough to be offended every one with himself. Never go from your own persons to seek cause of anger: for how many ways do you offend God every day? You cease not to provoke him early and late. And yet if one touch but the tip of your finger, you are by and by in a pelting chafe. And what is the cause thereof, but that (as it seems) you have conspired with Satan to torment your selves so? You bear yourselves in hand you shall be well in quiet when you have revenged the wrong that has been done to you. But it is a cursed quietness, when men are so at rest, by being revenged upon those that have offended them. The way then to assuage all these wicked heats, is for every man to think with himself, that he shall surely have enough for which to be grieved with himself, and to be angry with himself, and to be revenged of himself. According to which, Saint Paul in 2 Corinthians 7:10-11, declaring what true repentance is, alleges the sorrow which we conceive upon the knowing of our sins, saying that the said sorrow brings with it a grief, which does not suffer us to be in quiet and rest, but makes us to fall to stomaching against ourselves, in consideration of the terribleness of God's wrath which we have provoked against us, and yet notwithstanding does not suffer us to cease to be still of good hope, by resting upon God's goodness and mercy. Therefore if one be once come to the point that they can be angry with themselves, when they know they have sinned, and seek not to be revenged of their enemies, but rather are ready to do them good, and do pray for them: that is a good exercise, and every man ought to spend himself in that battle: for surely they be good and holy passions, when a man's anger proceeds of a zeal toward God, and of a love that he bears toward him. And if we do so: that is to say, if every one of us be grieved at his own vices: certainly we shall never find leisure to be at enmity with other folks, or to spite our neighbors: but if we have a true zeal to God's honor: undoubtedly we will forget the offences that are committed against us, and not be so hasty as to say, I will maintain my honor or honesty. For we shall have another greater and worthier let to hold us back: that is to wit, the revenging of the fault which we ourselves have committed against God, and whereby he has been dishonored as much as in us lay, and the forgetting of the offence that has been committed against ourselves. Thus you see in effect what we have to consider upon this, where Saint Paul shows us, that men must turn their eyes away from the occasions which they may conceive to be revenged of others. For if a fly do but come across our eyes, we be by and by in a spiteful choler, in so much as there needs no more to make us fall out with every body that does any thing which mislikes us. So then let us learn to forsake ourselves, and to think every one of us upon our own faults, that we may be so displeased with them, as it may rid away our cholericness, through which we fall to fighting against God, and make us to be angry at the great number of vices to which we be too much given. That is the thing which we have to remember in the first place. And as touching the second point, we will delay it until next Sunday, at which time it shall by God's leave be discoursed at length.

Now let us fall down before the majesty of our good God, with acknowledgment of our sins, praying him to make us perceive them more and more, and therewith to enlighten us so by the doctrine of the Gospel, as we may see our own sins and shamefulness, and be ashamed of ourselves, and also behold the righteousness which has been showed us in our Lord Jesus Christ, and tend thereto with endeavor to be fashioned thereafter, so as we may come daily nearer and nearer to it, until we cleave thoroughly to it: and that in the mean time he bear with our infirmities, granting us the grace to amend them from day to day, in hope that he will show himself merciful toward us, so we play the judges against our own selves in condemning all the vices which we perceive to be in us. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, etc.