Sermon 32: Upon Ephesians Chapter 4

29. Let no filthy speech proceed out of your mouths, but only such as is good to edify, as need shall require, that it may give grace to the hearers. 30. And grieve not the Holy Spirit of God, whereby you be sealed for the day of redemption.

Saint Paul corrects a vice here which is very dangerous, and yet notwithstanding so common as can be among men, because they see not at the first what harm it brings, and therefore do take leave the easier to do it. For it will be said, that to hold pleasant talk, and in the meanwhile to think no man any harm, is a thing that may be endured: as who should say, it were possible to poison our neighbor's mind, and yet for all that, it should be no harm. And hardly may men be persuaded that it is so, notwithstanding that the Holy Ghost have said it. I say that when there is any light or lewd talk, or tending to give liberty to evil: it is all one as if talk were ministered to poison men's souls. Now then it behooves us so much the more to mark what is told us here: for Saint Paul terms it filthy and lewd talk, which cannot but infect. Men will deny it (as I said before:) but experience shows sufficiently, how it is not without cause said in another place, that evil words corrupt good manners. Though we were never so modest, chaste, clean minded, and given to good: yet if we admit wanton talk, it pierces even to the bottom of the heart, and we be tainted with it before we perceive it, insomuch as it mars us utterly. And in very truth if a woman give ear to the messages that are brought her, tending to seduce her: a man may well say she is a harlot already, and the thing itself is manifest enough. Then is it certain that all unchaste and lewd speeches, are bawdy tricks: and although the parties that are so given to casting forth of such lewd talk, do it not always of that mind: yet of what intent so ever they do it, Satan is the author of it. And (as I said before) if such unchaste and loose talk have full scope, needs must we be poisoned out of hand, and the mischief have his course. And therefore not without cause does Saint Paul forewarn us, that no unclean speech, or (as I said before) no filthy speech proceed out of our mouth. And on the contrary part he sets down, that we have sufficient matter to talk of one with another: that is to say, to edify, that men may fare somewhat the better by our communication. Accordingly as even the heathen men can say, that it does one good to be in such a man's company. And why? For he shall ever hear some good sentence, and he never goes from him without carrying away some good. And it is nature that moves them to say so. Therefore let us learn to abhor and shun [reconstructed: such pestilence], when a man shall have his tongue so loose to speak words that smell of the pump (as men say), and one shall hold the one side, and another the other, and that instead of receiving good, a man shall feel himself to be stung by Satan. And indeed, of a very truth when such words enter into our hearts before we are aware of them, they be stings that Satan gives us in secret and unnoticed. Seeing then that they be so, can it be said, that such a man is worthy to be heard? Should we not hate him rather as a deadly plague?

You see then that the thing which we have to mark in the first place, is that our Lord has given us tongues to make one another privy to our minds, and that is to the intent we should make them serve to the benefit of our neighbors, and thereabouts ought we to employ them wholly. And the tongue which is the means to utter our hearts and minds one to another, ought to guide all the rest, as having the superiority over them. On the other side, not without cause is it termed by the name of glory, to show whereabouts we ought to employ it, and to what use, namely to the honoring of God. Therefore if we looked well upon the order of nature, it ought to be sufficiently printed in our hearts, that our words should be necessary, and to the furtherance of our neighbors' welfare and profit. The first point therefore which we have to bear in mind, is that our Lord will have all the parts of us to serve to doing good, and specially our tongue, so as the drift of all our talk be to edify. As for example, one has need of counsel, another of warning; another of rebuking, and another to be put in mind of some thing, or else to be taught, because he is utterly ignorant: and again, it extends to all things in this present life. True it is that the principal thing which we have to look to, is to teach the ignorant, and to show them the way of salvation. Besides that, if any man misbehave himself, so as he be negligent and slothful, he must be spurred forward by good exhortations: and if he be unruly, he must be shamed, (as much as lies in us,) that it may bring him back to the service of God. Again, a man must comfort such as are in grief, and give counsel to such as are in distress, to the intent they fall not into despair. To be short, we must endeavor to hold back the poor souls that should else go to destruction. And of all others that is the principal benefit. But yet if we see a poor man that is like to be deceived, we must give him some warning of it. And when we be once come to that point, it is certain that we shall give ourselves continually to the benefit of our neighbors, indeed even infinite ways, as well in respect of the body as of the soul.

And let us see now whether we have not sufficient ground and matter to work these things upon. We cannot go one step, but we see how one has need to be spurred, another to be rebuked, the third to be comforted, and another to be taught. If we hold our tongues at all this, and care neither for the bodies nor for the souls of them that are linked to us, and with whom we ought to be united as the fingers of a hand: is it not an open despising of God, when we embrace the natural use of our tongue in such a way? And therefore let us keep ourselves from marring the thing that we ought to set so much store by, namely the means which we have to glorify God, by making confession of our faith, and by calling upon him, and also by serving our neighbors' turns after so many sorts, as I have showed already. And so the first point which we have to mark in this passage is the lawful use to which God has ordained our tongues, and how they ought to be applied wholly to it.

Now if we ought to procure the furtherance of our neighbors' salvation, and also their temporal benefit and welfare: what a thing is it if we seduce them by our disorder, and utterly quench and put away all fear of God in them? When we serve Satan by our loose talk, when we labor to deface all honesty, when we move men to a beastly life: is not such defiling of our tongues an utter perverting of the order of nature? Then let us learn so to occupy ourselves in good and necessary talk, as we eschew the defiling of ourselves with wicked communication, which are as bawdy tricks of Satan, to corrupt such as were well disposed to serve God. And so we see that however many loose speeches pass in the world, so many spiritual poisonings are there (as I said before) to corrupt good manners. And although we cannot be made to believe it: yet is it certain that it is proved sufficiently enough, even by experience. However, let us not be as fools that will not learn but by great harm: but rather let us yield to that which is told us by the Holy Ghost.

And from this we may gather, that it is not to be thought strange, though the world be nowadays given to all lewdness. For it seems to be no evil at all to use jesting and scoffing talk, insomuch that men would make a virtue of it, and find no bones at all in it. Likewise we see a great number of jesters and scoffers, whose drift is to put away all shame, that men might let themselves at random, and become utterly shameless. We see this too much in use, and therefore no marvel though we gather the fruits of that wicked and cursed licentiousness, which is too much suffered. And hereby we see also, what is to be thought of all wanton and bawdy songs, and of lovemaking. If a young maid use (as it is used too commonly) to sing foolish songs of love: she will be made a whore, even before she knows what whoredom is. And so she is emboldened and hardened to all shamelessness, and the devil gets possession of her before she knows what chastity means, and how horrible a thing it is to put herself to such lewdness, and to break her faith and troth which she shall have plighted, when she comes to marriage. Before a maid can be able to discern all this: she shall be utterly marred beforehand, if she acquaints herself with lewd songs. And it is a wonder that this mischief cannot be redressed. By this it appears, that Satan labors in that behalf, and strains himself to the uttermost, knowing that he has us at a great advantage, if he may so sow his cursed cockle, to corrupt our good manners. For surely if the devil worked not in it, we might more easily deal to dispatch and rid away all those ribaldries and filthiness out of remembrance, which are as deadly plagues, as I have said before. But it is impossible. For though there were sorer punishment for it than there is: yet both wives and maids had rather go to prison, and to be taken for harlots, than to correct that vice, which is the corrupter of the whole world, and to bridle their cursed tongues, which serve for nothing but to infect all things with that filthiness. Yet notwithstanding, we shall have the less excuse after such warning, and as for them that stop their ears, and will needs harden their hearts against the Holy Ghost: they shall be driven to yield an account, not only for offending God so many ways, but also for poisoning of folks' souls after a sort, which is a thing much more heinous and horrible, than if they had murdered their bodies. They that do but poison beasts, shall be driven out of the world, and they deserve it well. And what shall be done to them which not only slay the body with their poisons, but also make assault upon the soul, and cease not to corrupt all goodness and all fear of God, indeed and all honesty (as I said before) by their lewd talk.

You see then that the thing which we have to remember in this strain, is that inasmuch as God has appointed our tongues to such use as we have heard, that is to say, to the service of our neighbors, and to the benefiting of them both in body and soul: we must employ them diligently for that purpose. And therefore let us above all things keep ourselves from infecting those that were inclined to serve God, and from thrusting them out of the way by casting forth such speeches before them as may cool their goodness, and provoke [illegible] to evil, yea and make them more licentious and negligent. For evil speech corrupts good manners many ways. There are some wicked rogues to be seen, that are [illegible] scorners of God. And if they be warned to have any remorse of their doings: Tush say they, God cares much for this. Again, some others come not to such extremity, but yet will they lessen their faults, so as they shall be but venial sins with them. Some others do cloak all things: and all others generally will say, Tush, we must not be so careful, God will not have us to live so sadly, for what a thing were that? It should not be lawful for us to laugh within a while. And their speaking after that manner, is to bury all fear of God by little and little. You see then that many sorts of such folk, yea many more than needed, do show themselves too much: and they be as many records, that lewd words are poisons to murder men's souls withal. And therefore let us stand upon our guard in that behalf. And first of all (as I said) let every man beware that he speaks chastely, and uses none other than honest speech. And therewith let us shun all them as devils, which jest out the matter after that fashion, notwithstanding that for their mirth's sake they be welcome to us, and sometimes also fare well of free cost, (O, say we,) He is a good fellow, he will make all the company merry. Now whereas men are desirous to have such folk, to tickle their ears by casting forth their jests and dalliances, and such other like things: let us learn to shut them out of our doors. For we would not willingly hold up our throat to a dagger, when we saw it drawn: nor would go seek one to murder our bodies. And why then do we long sorely to have our souls murdered, which is much worse? Therefore let us avoid such folks as can do nothing but quench and put out the fear of God in us, and make us shameless and hard-hearted and bereave us of all honesty, and modesty, for fear lest God pay us the wages that we deserve, for having acquaintance and familiarity with such people: and therefore let us do our endeavor that such plagues may not reign among us. Be not deceived, (says Saint Paul) speaking of such scoffers, which serve but to provoke our lusts, to bereave us of all remorse of conscience, to abate the fear of God in us, and to abuse us in such wise, as sin may delight us. Beware (says he) that none of you be deceived by lying words, because it has been a common thing in all ages. And therefore let us put Saint Paul's counsel in use, and not only let every one of us keep good watch that he be not surprised: but also let us have a care to keep other folks from being corrupted after that fashion. That is the thing which we have to remember here.

And we see what he says, namely that we be weak enough, yea and too weak: yea and so [reconstructed: steeped] in evil, as is horrible to see: and therefore when we covet to rehearse still some new lesson (of lewdness,) and are quickened and spurred up by others, is it not as if a drunkard having well stuffed and filled himself already, even till he be ready to burst, should seek still to provoke his appetite, that he might drink and take in wine anew? So then, is not every man sufficiently given to evil of himself, though there were no lewd songs nor wasteful talk at all? But when the devil finds any gap open, and can draw us further to wickedness by his flatteries, so as he can harden us in it: I pray you do we not give him the upper hand of us, so as we be wholly at his pleasure, that he may drive us and draw us wherever he wishes?

Now hereupon Saint Paul adds that we must not grieve the Spirit of God, with which we be marked and sealed against the day of our Redemption. Here is yet one declaration more, which ought to touch us nearly. True it is, that the things which have been spoken, ought well of good merit to be thoroughly minded. For what a thing is it for us to pervert the order of nature, by applying our tongues to the clean contrary, which God has appointed to his honor, and to the benefit of our neighbors? And again, to be guilty of infecting all men with our filthiness, of perverting those that were given to the serving of God, and of provoking those persons to beastly shamelessness, that had some shame and honesty in them? Should not this move us sufficiently, if we were not overly blockish? But Saint Paul tells us of a thing that ought to scare us yet much more. Grieve not God's Spirit (says he.) And why? For we be marked with it (says he) and it dwells in us, and seals the hope of our salvation in our hearts, and it is also the seed of life, which we have to warrant us our everlasting salvation. Now it is certain that when we take such liberty both to do evil and to speak evil: it is a fighting against God's Spirit as much as in us lies, and a choking of the light which he has kindled in us, and a taking of the bridle in our teeth to do all wickedness. And that cannot be done but to his grief. This is the thing which Saint Paul intended to say here.

However, let us mark first of all, that he speaks here after the common manner of the holy Scripture. For we know there are no passions in God. It is the property of men to be sorry and grieved: God is unchangeable. Notwithstanding, because we conceive not the highness which is in him, and that his majesty is so infinite as we cannot come near it: therefore he uses that similitude, even for our rudeness' sake. Therefore when it is said, that God is provoked to wrath, it is not for that there is any moodiness in him: but to make us hate the evil, because we fight against God in transgressing his law, and that is all one as if we would provoke him to anger through our spitefulness. The Scripture then means not to make God subject to any change, when it says, that he is angry or sorry: but it leads us to our own doings, to the intent that our vices should displease us so much the more, and that we should even abhor them. And here Saint Paul speaks not only of God's anger, but also says, that the Holy Ghost is sorry or grieved. And why? We are not God's children (as he speaks of it in the Epistle to the Romans,) except his Holy Ghost dwell in us. For are we worthy by nature, to be mustered in such array as to be fellows with the Angels? We (I say) which are but rottenness, and moreover cursed in Adam, and children of wrath? However, God by his Holy Spirit calls us to this inestimable honor and dignity of being his children, so as we may call upon him as our father, and have familiar resort to him. That therefore is done by the Holy Ghost: and for the same cause is he called the spirit of adoption: for the inheritance of heaven belongs not to us, but in respect that we are God's children. We are not so of ourselves and by nature, as I told you: and therefore it follows that it comes of God's freely bestowed goodness. Now he seals up all this in our hearts by his Holy Ghost: and that is the cause why it is said, that we have a mortal body. The thing that is meant hereby, is not only our feet, hands, skin, bone, and flesh: but that there is a lump of corruption in us by reason of the dwelling of sin in us, which brings nothing but death. For have we lived any time? We go away into dust and cinder, and there is not that man who sees not himself already besieged with a hundred deaths, considering the diseases and infirmities to which we are subject. Again, age makes us to stoop, so as we perceive a long while beforehand how we are summoned to come to our grave. Seeing then that we perceive such a number of deaths all at once together in our bodies, and a much great dungeon in our souls: how should we hope that God would take us up into his kingdom? But Saint Paul says, that the spirit is life. If there be but one grain or one spark of the spirit of our Lord Jesus Christ in us: let us assure ourselves that we shall be partakers of his glory: for it is said, that he is raised again from the dead, and has gotten the upper hand of it by his Holy Spirit. After that manner are we quickened with him, waiting till we are delivered from all the corruptible nature that encompasses us about. And now Saint Paul says, that we are sealed by the Holy Ghost, as is said of it, in the first chapter before, and in other places beside, as in 2 Corinthians. And this similitude is very fit. For although God's promises ought to be of sufficient authority, and to have full credit with us of themselves: yet notwithstanding, such is our unbelief, that we cannot give credit to them, nor rest upon them, till they are confirmed, and warranted to us, so as we may say, behold, it is even God himself that speaks. But what for that? On the one side we are prepossessed with distrust: and on the other side we are always doubtful and misgiving, and cannot rest upon the things that are told us in God's name. By reason of which his promises are always unavailing, until he prints them in our hearts, which thing he does by his Holy Ghost. For as a piece of evidence is made authentic by setting to of the seal: so God warrants his promises of our salvation in our hearts, by signing and sealing of them there with his Holy Spirit. That then is the cause why it is so often said, that God's Spirit seals up the inheritance of our salvation in our hearts. And for the same cause also is he named the earnest penny, in another place. For when a bargain is made, although there be no present payment seen, yet if an earnest penny be given, the bargain is concluded, and the buyer cannot say afterward, tush, I repent me of my bargain, and I will forsake it: nor can the other say, I find myself deceived and mistaken, and therefore I will rather keep my wares still: but each of them is bound, the one to make the money, and the other to deliver his wares. Even so is it said, that God's Spirit is the earnest penny of the life of our souls. And why? For (as I said) God binds himself to us in respect of our infirmity, to which we are too much inclined. Indeed it is not for that he owes us anything: but we have so much the more cause to magnify his goodness, in that he is so freehearted as to bind himself willingly to us, whereas he owes us not anything, and vouchsafes to assure us of it, because he sees us so feeble and weak. Like as when he swears: it is not for that he on his own part needs to add anything to his single word: for he himself is the truth, and the thing that comes of him must not be doubted of. It might seem therefore that the oath which he makes is superfluous, and that he does but abuse his own name. (No:) but he does it because he sees us weak, and that we have need to be held up many ways, and specially because he sees us given to unbelief, and therefore that he must be obliged to remedy it. So then, whenever God swears, therein he stoops to us for pity of our wretchedness: and the sealing and ratifying of his promises in us by his Holy Spirit, is even because it is impossible that we of ourselves should believe him, and we could not be sure of the things that he promises us, to call upon him, and to overcome all the temptations of the world, unless he used that means. And therefore we have so much the more need to bear this text in mind, where Saint Paul says, that the Holy Ghost seals in our hearts.

And hereupon we may gather a good lesson to humble us withal: namely, that we shall never yield God the chief honor that he requires at our hands, except he himself draw us to it, and give us grace to discharge it withal. The thing that he requires above all other, is, that his word have all authority over us, and that we yield it such reverence, as he may no sooner speak, but we shall by and by answer, Amen: that is to say, as there may be a right (or full) accord between them. That is the obedience of faith, which is the chief sacrifice that God requires. But contrarily, on our part there is nothing but replying against God's word, we be full of lusts: and although we seem not to make utter resistance against him, and to play the mad bedlams as many do: yet are we given to a number of wicked imaginations, as we see, insomuch that some are as it were frantic, specially when a man speaks to them of God, for then will they have their mouth open to spew out their blasphemies, and to enter into disputation and debate, showing themselves utterly unwilling to receive any good doctrine. And others fall not into such fury and outrage, but yet they let slip whatever is said to them, and look what comes in at the one ear, goes out again at the other. However the case stand, neither the one nor the other do give glory to God in receiving his word with such humility as they ought to do. Therefore let us acknowledge our own naughtiness, and be sorry for it, seeing we provoke God's displeasure, in not yielding him the honor of thinking him to be truthful and true. Indeed we will not say in open speech, that his word is vain, we will not accuse him of lying and deceit: but yet does he protest that we do him as much wrong as that comes to, if we credit not his sayings? How long will this people slander me (says he,) and rob me of my honor? It is a complaint which he makes there by Moses (Numbers 14:11), and in many other places of the Scripture. And surely if Saint John's saying be true (John 3:33), namely, that when we believe God, we set to our seals that he is true, that is to say, we uphold him to be faithful: then contrarily, if we have not that sure groundwork in our faith, and that God's word win not so much at our hands as to make us to betake our selves wholly to it without any gainsaying: it is all one as if we counted God a liar, insomuch that although we would hate and abhor to utter any such blasphemy, yet does he complain that we have done him the like reproach, and not without cause. And therefore we see what perverseness there is in our nature, until God remedy it.

Furthermore whereas he says, that the Holy Spirit seals his promises after that fashion in our hearts: let us understand that that is because he has vouchsafed to choose us. We have seen already heretofore how he calls us to him, and enlightens us with the truth of his Gospel, according to his choosing of us before we were born, indeed and before the making of the world. Therefore let us understand that God's Spirit is a special gift, which is not bestowed upon all men indifferently, but is reserved as a treasure for his children whom he has chosen. And for that cause we ought to bear well in mind the aforementioned title, that he is the Spirit of adoption. Also the unbelief which is throughout the whole world, gives an evident proof of our God's goodness, in that it has pleased him to engrave his word in our hearts. For it is certain that in all such as fight against God, or which be as brute beasts, and so careless that his word does no whit move them: we see what we be of nature, and what we should be still, if our Lord for his mercy's sake had not touched us with his Holy Spirit. And so you see what we have to bear in mind. Therefore whenever the doctrine of our salvation is talked of, let us beware that we presume not anything upon our own wit and policy: but let us be small and lowly, that our Lord may enlighten us by his Holy Spirit. And when we perceive that we have received such grace already: let us not bury it, but let us give the praise of it to him that deserves it. And on the contrary part, since we feel many perplexities, doubts, and unquietness, and that sometimes we be tossed like a ship that is ready to topple over, and to be sunk in the bottom of the sea: since we perceive ourselves to be so troubled: let us consider our own frailty, that although we have been trained up in God's word, yet will there be no steadfastness in our hearts, except God work it there: and thereupon let us run to the remedy, and pray God to keep the seed that he has sown in us from choking, and the assuredness of our heritage from ever wearing out: that although Satan strains himself to the utmost, to destroy that which God has put into us, yet it may be strengthened in us from day to day, as is needful for us. And so you see what we have to bear in mind in this that Saint Paul says (Romans 8:15), that we be sealed and marked by God's Spirit.

And now he warns us, that it is too heinous a crime to grieve him, yes, and too intolerable a treachery. I have told you already, that this similitude intends not to impute any excessive passion to God's spirit: but to put us to shame, and to make the hair stand up upon our heads. Behold (says Saint Paul), God's spirit has chosen his dwelling place in us, (according as it is said in another place, that not only our souls, but also our bodies are the temples of the Holy Ghost) and he is glad to be in us, and to abide there, and to make it his continual home: now then if we fall to spiting of him, as though we minded to chase him and banish him from us, is it not too devilish a dealing? And yet notwithstanding, when we seek allurements of unthriftiness, when we take leave to corrupt ourselves by lewd and loose talk, and when we labor to have other naughty means to turn us away from the fear of God, and to bring our consciences asleep: it is all one as if we endeavored of set purpose to chase away and to banish God's spirit from us, and to say, we will have no more acquaintance with him. Must we not needs be most miserable and cursed creatures, when we overshoot ourselves so far? That then is the thing that Saint Paul had an eye to.

Therefore whenever we be tempted to evil, and the devil labors to make us take pleasure in it, that all remorse of conscience may be put away: let us call to mind the things that are spoken here, and say: How now? You rejoice: and wherein? In the serving of Satan: and on the other side you let him go that is your life, the earnest penny of your salvation, and the foundation of the felicity which has been purchased so dearly for you by our Lord Jesus Christ. Let us think advisedly upon this. And moreover it is certain, that every faithful man ought to feel the thing that is declared here. For if our Lord has touched us, and given us the sealing that is spoken of here: it will be a grief to us when we be tempted to evil. And so the thing that holds us in awe, is the spirit which watches and wards to withstand the enemy. And if we go about to kill this benefit, that is to say, this inworking that God gives us, it is all one as if we grieved the Holy Ghost. This then is a most certain experience, and such a one as shows us that the thing which the Holy Ghost has put into us, is utterly against all evil, and that there must needs be a battle and strife between them, insomuch that none of God's children can sin, but he shall by and by be stirred up to fear, and to say in himself, Alas, where shall I become? In what plight have I brought myself? What shall I do? And that is the sorrow that Saint Paul speaks of, which we must not shun. But if we nevertheless go on still in evil: it is all one as if we took pleasure in driving and chasing away of God's spirit. The Prophet Isaiah says, we provoke God's spirit to bitterness, when we refuse the good doctrine that he sets before us. But Saint Paul passes yet further here. For indeed it is a kind of provoking God to wrath, when we yield not to his doctrine, which is a sure record of the care which he has of our salvation, and of the love that he bears us. But we must come to the considering of every one of us by himself. God has vouchsafed to engrave the belief of his Gospel in my heart, to the intent I should be sure of my salvation. And how does he that: By vouchsafing to choose me for his house, and to dwell in me by his Holy Spirit. Now then if I blot out this grace: it is as much as if I meant to estrange myself from God willfully. And therefore let us beware of such extremity, and let us hold ourselves in awe.

And therewith let us mark also how Saint Paul adds for the last word, that God's sealing and marking of us after that manner by his Holy Ghost, is against the day of our redemption. Hereby he shows us, that if we will well overcome Satan's allurements, and the lusts of our flesh, and all the temptations of the world: we must always mind the heavenly life that is promised us, and to which we ought to strive. Now then, God's spirit (says Saint Paul) is not given us to be withdrawn from us again when we have once felt his grace and power: but to the intent that the seal and print of him should abide with us even to the day of our redemption: that is to say, until we be delivered from this transitory life, and from all the miseries with which we be besieged. Now therefore seeing that God has given us his Holy Spirit, to guide and govern us both in life and death, and with intent that we should never be deprived and destitute of him: let us look well to it, that he may always keep the possession that he has taken in us, and we also enjoy that inestimable benefit of his continuing with us forever, that he may guide us, and hold us always up by strong hand, during all the course of our life. The cause then why Saint Paul does purposely call us back to the last day, is to make us live soberly, knowing that like as we have need to be guided throughout by the power of God's spirit, so if we be deprived of it, and estranged from him, and left destitute of his grace: it is to be feared, that we shall fall into a reprobate mind.

As touching the day of our redemption, Saint Paul by that word understood the happiness which we hope for, and which is hidden from us as yet. It is true that we were redeemed in the person of our Lord Jesus Christ: but we enjoy not that benefit as yet. We may well say, Jesus Christ is our Redeemer, that is to say, he has delivered us, and set us free from the bondage and subjection of death and sin wherein we were, by paying our ransom, and by making our atonement. You see then, that we are redeemed as in respect of the Son of God: for he has performed all that was requisite for our deliverance and salvation, as he himself avows with his own mouth. But when we come to ourselves, we find not this redemption there. And for that cause, as well in this place, as in Romans 8, Saint Paul says, that the last day, wherein Jesus Christ will appear, is the day of our salvation and deliverance. And why? We see what a number of miseries beset us round about: indeed we carry them with us, and they are enclosed in our bodies and in our souls. It behooves us therefore to seek a better state, than that which we see here. And for the same cause is it said, that our salvation lies in hope, and that we hope not for the thing that we see: but that God intends to feed our hope. And whereas he shows not the things to our eyes which he promises, and which it behooves us to wait for at his hand: it is to the end that although we are forlorn wretches in this world, yet we should not cease to rejoice in him, knowing that we shall not be disappointed in waiting for the heritage which he has purchased for us. And so you see what is meant by the word Redemption which is set down here. Therefore let us learn to be so armed and fenced with God's Spirit, to fight against all Satan's temptations, as he may never find us unprovided, nor out of order. And that that may be done, let us pray God so to engrave his truth in us by the same Spirit, as we may get victory by it, and overcome all that is against our salvation, and that we continuing in our vocation that God calls us to, may take courage and be patient until our Lord Jesus Christ (who is our life) does appear, that our life and our full happiness may also be manifested in him at his coming.

And now let us fall down before the majesty of our good God, with acknowledgment of our faults, praying him to take us to mercy, and not to impute the great number of our sins to us, whereby we are blameworthy before him, but rather to bear with our infirmities, and to cleanse us of them from day to day, that we may grow and increase in all his gracious gifts, and put far from us all evil that may seduce us and thrust us out of the way, and that by that means we may draw nearer and nearer to him, until we are fully knit to him at the coming of our Lord Jesus Christ. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, etc.