Sermon 33: Upon Ephesians Chapters 4 and 5

31. Let all bitterness, and hastiness, and wrath, and roaring, and injury be put from you, with all spitefulness. 32. And be you gentle one to another, and kindhearted, forgiving one another, even as God through Christ forgave you. The fifth Chapter. 1. Be you therefore followers of God, as dear children. 2. And walk in love, even as Christ loved us, and gave himself for us an offering and sacrifice to God, for a scent of good savor.

We know that all God's children not only should be peaceable themselves, but also procure peace to the uttermost of their power: and make atonement where there was disagreement and strife, forasmuch as it is the mark that our Lord Jesus Christ has given us. Now if we ought to reconcile those between whom there was any secret grudge: much more ought we to abstain from all moving of debate. For what authority or means shall we have to bring them together which are grieved one at another, and to set them at brotherly atonement, or to assuage their anger, when they are moved with some overly vehement passion: if we ourselves are full of strife and trouble, and given to crying, roaring and storming? So then, not without cause does Saint Paul declare, that all bitterness, with testiness, and anger, and cursed speaking, ought to be put away from the faithful, even with all spitefulness. For he sets down spitefulness here, as the root that yields the fruits which he speaks of. And by that word he means such a churlishness as makes every man to be given to himself, and to draw alone without regard of others. For it cannot be but that the man which loves himself overmuch, must needs disdain his neighbors, and so shake them off, as no gentleness can be gotten at his hand. Then if we intend to avoid strife and quarreling, we must begin at this point of putting away churlishness, and considering that God has linked us together, endeavor every man to maintain peace and friendship, and regard those whom God has so honored as to make them his children, or at least created after his own image. That is for the first point.

Now out of this spitefulness springs bitterness, which is, when we are wayward and easy to be moved, and there reigns such a scornfulness in us, as we think all the world to be our underlings, and that other folks are nothing in respect of us. When we are puffed up with such pride, it cannot be but that we must needs be bitter, and by and by be out of patience at the stirring of every straw, if it be to our disliking, and take all things in ill part, and seek occasions of unrest. According as we see a great number, which are not contented with chafing when any wrong is done to themselves: but although the matter touch them not, do seem to be set as spies to mark if there be any thing to check at. Indeed if a man speak but one word that displeases them, they will not in any way be quieted, but are still finding fault with every thing. And however the world go, they must needs be meddling where they have nothing to do: for they are of so contrary a nature, that they will be quarreling for the furthest stranger in the world. But if the matter concern themselves: though a man labor never so much to please them, and to do the thing that may content them: yet will they ever dislike of somewhat: and if a man ask them the reason why, there is none other to be found but their own cankered stomach, because they have conceived a rancor, and are puffed up with pride to esteem their own self-will with disdain of others. We see then that Saint Paul has shown us here the true remedies to hold ourselves in awe, that we may live peaceably, and keep ourselves from entering into quarrels and brawls. A physician will not only bid a man beware of the fever or any other disease: but he will also consider to what he is inclined, and see what things may be against him, and thereupon say to him, beware of such a thing, for surely you cannot but fall into such a sickness or such an inconvenience, if you take not heed to yourself. Now we would be heedful enough to keep the orders that are prescribed us for the health of our bodies: but when it comes to the soul, every one of us is negligent: whereby we show that we make no account of our salvation: and that is, because we consider not that on the one side the devil labors to seduce us, and we on the other side are so frail, as we never cease to give ourselves to evil, except our Lord has armed and fenced us with his word. So much the more therefore does it stand us in hand, to mark the order that is set down here: which is, that to live quietly together, and to keep ourselves from contention and strife: first, we must not be blinded with excessive love of ourselves, but rather endeavor to rid away all pride, that we may make account of our neighbors, and live meekly with them: for that will restrain us from being so bitter and testy in taking all things in ill part.

And hereupon Saint Paul tells us, that when we be so purged within, both of spitefulness and of bitterness: we must abstain from hastiness, and from wrath, and from roaring. For here he sets down the sudden heats of anger through which men overshoot themselves before they are aware of it, and afterward fall into rages that cannot be stayed. For this cause it behooves us to be mortified, for then will it be easy to allay the heat, yes and even to quench it. But when we be so inflamed with wrath, all must needs be full of thundering, and there will be no measure of our anger. You see then that the thing in effect which we have to mark here, is that inasmuch as God's children ought to live in peace and concord: they must, to the uttermost of their power, bridle all their passions, yes and consider what comes of wrath and anger, namely that fire is kindled, open war proclaimed, many words escape which a man would wish in again, and finally from it springs incurable mischief. Now then if we look well to what all our moodiness leads us, or rather carries us away — namely that the devil takes possession of us, and holds us in the stocks, and that we have neither reason nor restraint of ourselves when we be so far out of patience — certainly we would stand upon our guard, and not give place to the devil, as has been declared before. However, that we may avoid strife and debate, let us learn to cleanse our hearts of bitterness and testiness. And to bring that to pass, let us learn to esteem well of those that are linked to us, and to whom also we be bound. Thus you see in effect how we ought to put this text into practice.

And inasmuch as it is a thing as hard to be kept as any, and a thing that does greatly hinder us: therefore Saint Paul adds, that it behooves us to be mild, gentle, and courteous one to another. Here he sets down the contraries to the bitterness and spitefulness that he spoke of. And he brings us back to this principle, that inasmuch as we be men, God has created us after his own image, and that inasmuch as he has called us to the belief of his Gospel, thereby he has marked us new again, and there we behold his image, which ought to move us to the gentleness of which he speaks. Therefore let us mark well that we cannot despise the least that is, without dishonoring God. For (as I told you before) all men are made after his image. Now were it tolerable that an earthly worm should esteem itself so much, and exalt itself so far as to set light by his maker? Let us make no excuse in this behalf, for all that we can allege will stand us in no stead. And (as I said) seeing that God has honored men so highly as to give them so excellent a nature: it is good reason that we should yield honor and reverence to his majesty, and not tread them underfoot by whom he represents himself to us. Again, if a man consider himself well, shall he not see his own nature as it were in a glass, in all his neighbors? (Yes:) For the greatest personages in the world, cannot say that they be made of any other stuff, than the rest of Adam's children are. Seeing it is so then, what cause have we to be so proud as to disdain those that are like us, and are allied to us by such a kindred as cannot be worn out? However, there is yet a more particular reason as in respect of the faithful. For in them God has engraved his image new again, which was as good as defaced by Adam's sin. Then since it is so, let us learn to be gentle and courteous one to another, and not to be so churlish, as no man may have access to us, nor yet so strange and scornful, as to separate ourselves from the common array and company of other men. This is the thing that Saint Paul meant by the gentleness or courtesy that he spoke of.

Now upon this he adds, Mercifulness. Let us (says he) have compassion one for another. And this compassion stretches very far, and is as it were the wellspring that moves us to gentleness. We will always grant that a mild spirit is a singular virtue, and one without which we cannot continue in the world. And how may it be maintained among us? The only means is this compassion, that is to say, the disposition of mind which causes us to think, when we see any despised person, that he is yet our neighbor, that is to say, our own flesh and bone. Indeed, but he is yet despised, nor has he anything to be esteemed for. Yet notwithstanding, the miseries that are in him may also fall upon me. Then if we consider that, surely our hearts will yearn to see the man that is brought to so great a [reconstructed: disadvantage] in respect of others: and whether he be weak of body, or have some infirmity of mind, it will grieve us and touch us with pity to rue his case. And so there would be no gentleness in us, if it were not for this compassion. Now then, put the case there be a poor man that is sorely diseased, or that droops and drags his wings upon the ground: should he be held in scorn for that? No, but contrariwise, if we were not utterly merciless like wild beasts, surely the very same ought to move our bowels (as the Scripture teaches us) and to incline us to pity, at least if we did our duty. Again, if there be any impediment of wit or mind — as for example, some simple soul has much ado to understand one saying among a hundred, indeed he is not able to discern white from black — if I have not compassion on him, what prevents me from doing it, but my own cruelty, which makes me forget common kindness by which God knits us all together? You see then, that if we have any drop of pity, to keep us from rejecting those that are allied to us, and also from disdaining those in whom there is any cause of compassion and mercy, we shall not fail to be gentle and courteous toward our neighbors in all cases and at all times. To be short, just as the miseries which God knows to be in us move him to be merciful toward us, so the miseries that are in our neighbors ought to be as spurs to prick us and provoke us to be pitiful to them. Indeed and there is yet more: that even their vices which inflame us to anger and choler ought to minister occasion to us to pity our neighbors. I see some man that has done me wrong: now it is the devil that has driven him to it, and the wretched man does but undo himself, for he provokes God against him. Now then, if there were no more in me but the common nature to which God has knit us all, ought I not to be sorry at the heart when I see a soul that is beguiled by Satan go to destruction? Yes indeed. Therefore let none of the wrongs carry us away which are done to us, nor let us be so far provoked as not to pity those that do amiss, namely, because they are blinded by Satan, and provoke God's wrath, and fight against their own salvation. Behold then, the very remedy which we have to hold to and to keep is, that to be gentle, we must be pitiful and have compassion, as is shown in the aforesaid texts. For there is none of us but he would gladly be borne with: and without that, we could not tell how to live one day in the world. The most perfect man there is has yet some infirmity, insomuch that if men should deal altogether rigorously with him, he should be disdained, indeed and as good as utterly disgraced and defaced. No, further, where is that man to be found who has not many infirmities in him, and would not be very glad to be greatly borne with (as need requires) and that men should not shake him off, though he have some vices that deserve their withdrawing of themselves from him? Now if we would so gladly be borne with ourselves, ought we not also to pity others? And truly when we see a man has some blemish, ought we not to think, I am subject to the same? Verily, when I have sifted all things thoroughly, I shall find other things in myself that deserve more justly to be condemned: and yet would I gladly be borne with, though I were never so much convicted. Therefore just as we would that other men should pardon us, so let us learn to pity other men, for they are no more angels than we are. That then is the thing which Saint Paul meant to bring us to.

And upon that he concludes that we should forgive one another. For if compassion does not always go before, surely we will not let a pin's point go without examination and rigorous sifting of it, and without immeasurable displeasure, as experience shows in very deed too much. Therefore a body should not stir a straw, but we would be out of patience at it. And why? Because there is no pity in us. But if we be touched with mercy, surely we will easily forgive, and let many things slip and pass unseen, and moreover we will not be [reconstructed: lightly] moved, but there will be a bridle to hold us back, and we will not refuse to admit them always to friendship who have so offended. That therefore is the order which Saint Paul keeps to bring us to charity and to maintain us in it, for it is the whole sum of this lesson. To be God's children (say I), we must love one another and be knit together in good agreement, that peace may be maintained among us. And how is that possible to be? For every man is too much [reconstructed: given] to himself. Again, their minds are as far differing as may be. Their manners and conditions also are differing. To be short, we have infinite causes to put us away, and to cut us off from all company. And surely if every man let himself loose, charity shall never take place, but be banished far from us. What is to be done then? We must first rid away all scornfulness and pride (as is said before) and afterward be cleansed from bitterness and perverseness, so as we fall not to be choleric and testy, but every man bridle himself and subdue his own affections. But this cannot be done, except we be gentle and kind-hearted, namely because we be creatures fashioned after the image of God, and knit together with an inseparable bond. Yet would not all this suffice, until we have learned to know our own infirmities, and that every one of us be angry with himself, because he sees that he has need to be quickened up, and that there be many vices in himself of the same sort that are in his neighbors, and that therefore we have need of this bond to hold us fast together, which will then be done when we be merciful and pitiful. Now if common courtesy ought to move us to succor such as are in necessity, it ought also to be of force to reconcile us. For when our Lord Jesus exhorts us to be merciful, it is not only to the intent we should relieve the hungry and thirsty with meat and drink, or help up a man again that is fallen in decay, or that we should succor every man according to our own ability and the party's need — our Lord Jesus intends not that alone. True it is that all things are comprehended therein, but he will have us especially to show mercy in forgiving the faults that are committed, and not to be so extreme as to shake off those utterly who are not altogether to be commended, or in whom we spy many vices. Indeed we ought not to flatter one another, for true friendship will not bear that, because it would be but a [reconstructed: feeding] of us to our own destruction. If a man be a friend to another, and suffers him to overcome himself with meat and drink, so as in the end he kills himself — is it to be said that his flattering of him after that manner, and his [reconstructed: feeding] of all his foolish appetites, is friendship? (No.) So then, if we see a poor man at the point to throw himself headlong into destruction, we do well show ourselves to be rather traitors than friends to him, if we endeavor not to pluck him back.

The compassion therefore to which our Lord Jesus exhorts us, is not a rocking of us asleep in our infirmities through flattery: but a holding of ourselves in measure, and a tempering of our rigor in such wise, as oil may always be mingled with our vinegar, as they say. That is in effect the thing to which Saint Paul meant to bring us. For although every man does his best to be pitiful, so as he may show no over great rigor toward his neighbors: yet is it as contrary to our nature as anything can be. For (as I have said already) this self-love of ours does so blind us, that we make the least escapes in the world, to be heinous sins and offenses unpardonable. By means thereof if any man angers us, to our seeming his fault ought not in any wise to be forgiven. So then, mercifulness shall never be found in men, unless they fight it out to the uttermost, (against their own affections.) As for mere teaching, it will not avail in that behalf. We have this (churlishness) so deeply rooted in our hearts, that if we be told of our duty, it does but half move us. For this cause Saint Paul sets God's example before us here, who has forgiven us in his only Son. And immediately to that he adds our Lord Jesus Christ, who spared not himself for our redemption and salvation. The thing then that can break all hardness in us, the thing that can mortify all our excessive passions, the thing that can reclaim all our cruelty, pull down all our pride and loftiness, and sweeten all our bitterness, is to have an eye to God's behaving of himself toward us. Now he has loved the world so well, that he has given his only Son to death for our sakes. If we compare ourselves with God, what a distance is there between us? So then, the greatest wrongs that we can possibly imagine (to be done to us:) are nothing in comparison of the least fault that we commit against God. For a man cannot devise to break God's will never so little, but the same is an encountering of his sovereign dominion, a violating of his majesty, and an overthrowing of his righteousness: which are things too precious to be abused. What like thing is to be found in man? Can it be said, that if one have misused us, it ought to be esteemed as if a man had infringed God's righteousness? Now then we have just cause to condemn ourselves, until we serve God as we ought to do. And who does that? We be enemies to him beforehand, even from our mother's womb: and as we grow in age, so grow we continually without ceasing in naughtiness, in all sinfulness, and in all unrighteousness. And yet for all that, God has not forborne to look mercifully upon us: insomuch that the more wretched we were, the more has he uttered his infinite mercy, in sending us his only Son. Now if we consider this: ought not all pride to be laid down, all bitterness assuaged, all rebelliousness tamed, all spitefulness rid out of our hearts, and all untruth put away? Yes, indeed. What is the cause then that we be so wayward, and that when heat has once carried us away, we cease not even to spur ourselves forward, and that we do so easily enter into contention and strife, that all the house where we be, must ring of us? What is the cause thereof? Even our own unthankfulness, for that we think not upon God's incomprehensible goodness toward us, in that he has not spared his only Son, notwithstanding that we were his deadly enemies, notwithstanding that we were at war with him, notwithstanding that we were cursed already of nature, because of the corruption that is in us. But yet notwithstanding all this (as I said before) it is impossible that we should taste of God's mercy, except we be touched with compassion, and have our hearts rid clean of that cursed affection of revenge. So then although Saint Paul has exhorted us to things that are very hard, indeed and utterly repugnant to man's nature, and which cannot be brought to pass except God work in that behalf: yet notwithstanding the declaration that is shown us here, ought to prevail so much with us, as to make us forget all wrongs. For admit that another man have offended me: what then? Can I try myself righteous and guiltless, when I shall come before God? Alas, there are so many iniquities and transgressions in me, that I should be confounded a hundred thousand times. Should one fault then which is committed against me, be unpardonable: and shall a hundred, indeed a whole million which I have committed against God, be nothing? What am I in comparison of that sovereign Majesty? So then, following this warning of Saint Paul's, whenever we be moved to impatience for any displeasure or wrong, so as we have any desire of revenge: let us learn, let us learn I say, to gather our wits about us, and to consider what we be. For first of all, if a man have committed any fault against us, we ourselves do the like or far worse. On the other side let us consider how God has redeemed us, indeed and specially by that most precious pledge of the blood shed of his only Son. And have we deserved that? Again, what cause has moved God to be so merciful toward us? Nothing else but our wretchedness. Now seeing that he which is so good, and that he being not of our nature has notwithstanding had compassion of our wretchedness wherein we were plunged: what shall we do? Ought not we to have much more compassion one of another, because we find the things in ourselves which we pardon in our neighbors? God can find no infirmities in himself: and how then shall he be moved to forgive us? Truly even because he is the wellspring of all goodness and mercy. But when I see the thing that grieves me in my neighbor, if I examine myself well, I shall find the like there, or else much more. Should not all these things persuade me to some compassion, if I forgot not myself too much? The way then to make us easily forgive many faults, and to bear with many vices that may dislike us in our neighbors, is, to cast our eyes upon the inestimable love which God has borne us in the person of his Son.

And hereupon we may conclude, (as I said before) that if we were not too unthankful, there would be another manner of mildness among us than there is, and we would not so soon fall out for every wrong that is done us. For ought we not to think early and late, and day and night upon the favor that is granted us in our Lord Jesus Christ, who is the day-sun to enlighten us? Should we be so brutish, as not to consider that he makes his spiritual light to shine upon us, of purpose to guide us to salvation? And how is that done but by God's mercy? Again, when we behold the favor that God shows us in maintaining us in this present life: are we worthy to be found at his cost? No: but all comes to us through our Lord Jesus Christ. Therefore it would become us, both sleeping and waking, eating and drinking, in rest and in labor, and in all things else, to consider always the mercy that God uses toward us, and to bear it in mind, and to make it our continual exercise. And especially must this grace come always before our eyes, when we pray to God. For what access may we have to talk familiarly with him, and to discharge all our cares and griefs as it were into his lap, indeed and to call him our father: if we be not called to him through his free bestowed goodness in our Lord Jesus Christ, and he forgive us our transgressions? If we bethink us not of all these things, we be too dullheaded and brutish. And hereby it appears full well, that we shall always be disallowed in bragging ourselves to be God's children, and his household folk, and faithful children, (if we be not willing and glad to forgive:) we may well boast of it before men, indeed and we may be had in estimation through a fond opinion: but yet will God degrade us. So then, if we be loath to forgive, our unthankfulness betrays itself therein, how that we consider not the infinite goodness of our God as he shows it in our Lord Jesus Christ. That is the thing in effect, to which Saint Paul intends to bring us.

Now he adds, that we must be followers of God, as well beloved children. For a man might yet reply, it is true that God's mercy ought to ravish us all and to amaze us, and it is so wonderful a thing, that all our affections ought to be fastened upon it. But what for that? Are we able to be like to God? No: for he is the fountain of all goodness, and we be lewd and untoward: indeed, God has the full perfection of all goodness in him, and there is not so much as one drop of it in our nature. No marvel then though we come nothing near him, nor have any resemblance or likeness to him. Such reply (say I) might men have made, if Saint Paul had not added this saying, Be you followers of God: that is to say, follow him, let him be your example or pattern. For although God be the sovereign goodness itself, and that we have not any piece of us which tends not to evil: yet is it no sufficient excuse for us, that we should therefore be utterly against him, for that is a token that we belong nothing at all to him. Truly as in respect that we be but only men, Adam's sin has so alienated us from God: that from that spring malice, spitefulness, pride, excessive passions, and wicked desire of revenging: and it separates us from God, in whom is the fullness of all goodness. Such are we from our mother's womb through Adam's sin, as I said before. But yet for all that, must we not needs change our nature, when it pleases God to reach us his hand, and to gather us to him, and to knit the things again in one, which were scattered asunder? (Yes.) And that is the cause why Saint Paul says, as God's dear beloved children. Herein he shows that we shall have our mouths shut, unless we answer God in goodness, by bearing one with another, according also as our Lord Jesus tells us in Saint Matthew. Follow your heavenly father (says he,) which makes his sun to shine both upon good and bad. For to say that we be God's children, to call upon him, to claim the name of Christians: and yet in the mean while to be despisers of God, and to make as though we would defy him, by showing that we draw aloof from him: is it not utterly against nature? (Yes:) and therefore let no man deceive himself, but let us consider that we be not only full of hypocrisy, but also utterly past shame, when we fashion not ourselves like to God, and yet will needs be held and taken for his children. True it is, that to be so fashioned like to God, and to resemble him so fully, as one man comes near to another, is impossible: but yet must we not be out of heart for all that. And truly we must call to mind how the scripture says, that if we go on toward God, although we be far off from the mark that we aim at, yet does he accept that willingness of ours, when we keep our way and endeavor continually to go on forward still.

Although we be slow and weak, and although we trip and stumble, yet God imputes none of those faults to us, when we be desirous to fashion ourselves like to him. When we shoot at that mark, although we be far short or wide of it, yet does God take it in good worth, as I said. And that ought to give us courage? For if we should be driven to fashion ourselves like to God point by point in all respects: alas how could it be done? For even the very Angels, notwithstanding that there be nothing but holiness in them, and that God's glory shines forth in them: are yet far short from the perfection that is in God. And what are we then, which be so corrupted and marred, which have such abundance of naughtiness, and which are so plucked back and turned away, by so many vices and temptations which Satan trumpets in our way? Yet have we this to rejoice of, that our Lord bears with us, and accepts all our doings in good part, so we keep on toward him. That is the manner of following him, which is commanded us here. True it is that we must not in the meantime fall asleep, and say, as many do: I would fain be like to God, and then do but wring their mouth at it: but we must consider every day and every hour, that we have ill profited in the true rule of fashioning ourselves like to God, and thereupon condemn ourselves for it, and think thus: I had some good will yesterday, how is it increased since? (nothing at all,) but rather to my seeming it is become colder. After that manner must we quicken up ourselves, and fight against the things that hinder us, that we may endeavor to go still forward, and to come nearer and nearer to our mark from which we be yet so far off. But however we fare, yet will not our Lord fail to esteem us always to be like him, and to be true followers of him, if we willingly and without hypocrisy forgive them that have offended against us, at least after his example, who has given us a pardon that is far greater than all the pardons that can be gotten at our hands, so as we bear with the vices and infirmities of our neighbors, as we see that he has borne with us. For he might justly sink us down to the bottom of hell: and yet he forbears not to adopt us for his children. Seeing then that he loves us after such a sort, notwithstanding all the unworthiness that is in us: it is good reason that we should resemble him in so doing. And although we had no better prerogative than our natural birth: yet ought we to know that God has not separated us asunder. Even the wretched pagans had some understanding hereof. For they said, that man's life is to tend to God, and to be fashioned like to his image, and that the same is also the full perfection of all happiness. And again, they added that we cannot resemble God better in any thing, than in using gentleness one toward another, and in doing good, and in being pitiful. So then let us consider, that inasmuch as God has made us his well-beloved children, us (I say) which were his enemies, and had nothing but filthiness in us, and were clogged with so many vices, that we were worthy to be loathed of him, and yet he has not hesitated to love us, it is good reason that we should wink at many things that might offend us, and hinder our loving of our neighbors, and our holding with them.

And now Saint Paul having spoken of God, adds also the example of our Lord Jesus Christ. The heavenly father loved the world so well, that he spared not his only son, but delivered him to the death for us (John 3:16). And what did Jesus Christ? He forgot himself, he regarded not his own person: he that was the Lord of all glory, submitted himself to all reproach: he that was the life from the beginning (John 1:4), made himself mortal: he that was the power of God the father, made himself weak for love of us: he that had all things in his hand, became poor, to enrich us (2 Corinthians 8:9): he by whom all things are blessed, became subject to cursing. Seeing then that our Lord Jesus Christ abased himself after that fashion (as Saint Paul also says (in another place) where he sets him forth as an example for us (Philippians 2:7)) and in stead of his glory, took upon him all shame, and in stead of his righteousness became sin (not that he offended or had any blemish or spot in him, but as bearing the punishment of our sins (Isaiah 53:5, 12; 1 Corinthians 15:3), in which respect also the scripture terms him by the name of sin (2 Corinthians 5:21):) and again, in stead of life took death, and vouchsafed to be cursed of God in this world, that we might have blessedness by his means: when we think upon all this, ought not all pride, all presumption, all fierceness, all scornfulness, and all bitterness, to be laid away, considering the means whereby our Lord Jesus Christ has reconciled us to God his father? So then, let us think well upon all those things.

And furthermore, to pull us the more down, and to break the hard-heartedness to which we are too much inclined: Saint Paul says, that he offered a sacrifice of good savor to God his father. As if he should say, my friends, had you once well weighed the grace and favor that is purchased for you by our Lord Jesus Christ, you would soon beat back all the wicked affections which make you to stomach things, and you would fight against them until you had overcome them. And therefore be kind-hearted in bearing one with another: and seeing it has pleased God to gather us as it were into one flock, and that our Lord Jesus Christ does the duty of a shepherd to lead us together, show yourselves to be as a flock of sheep, and not as ravening wolves. For as much then as our Lord Jesus disdains us not in anything, insomuch that he has made an offering and sacrifice of his own person to God his father, whereby he has wiped out all our sins: let it move us, and ravish all our wits to glorify God, and to do homage to our Lord Jesus Christ, as often as we think upon it. And whereas he says, that the sacrifice which was offered by Jesus Christ, was of sweet scent or savor: thereby he shows, that there is nothing but stench in us. To what end has he sanctified us? To rid away our infections and filthiness, which made us stinking and loathly before God: as when sacrifices were offered in the material Temple, God said, they were of good savor to him: however, that was in respect of men, who could not come to God by reason of their sins, because they are infected with them, and therefore God must needs have shunned them. But all was fulfilled in our Lord Jesus Christ, who is the truth of the shadows of the Law. Seeing it is so: let us understand, that whereas it [reconstructed: is] said, that the sacrifice which Jesus Christ offered, was of sweet savor before God: it was to put away the remembrance of all our infections, to the intent that when we appear before the face of our God, (as we must daily in our prayers and supplications:) our sins may not be laid to our charge: so that although we are disfigured like wretched lepers, so as there is nothing but infection in us: yet the same may be no impediment, but that God may embrace us as righteous and innocent, to be companions with the Angels, and fashioned fully according to his image. And how may that be done? Even because our Lord Jesus Christ will have all our spots wiped away, so as we may come before him with our heads upright, being well assured that he will always make us find the fruit of his mercy which he has once told us of.

Now let us kneel down before the majesty of our good God, with acknowledgment of our faults, praying him to make us so to feel them more and more, as it may draw us to true repentance, and yet notwithstanding we not doubt but that he bears with us, to the end that we should ask him mercy and forgiveness, assuring ourselves that he will hear us if we keep the way that he shows us by his word, and reform us more and more according to his image, so as we may give a true proof, that as we call upon him as our father: so we covet nothing else also but to be his true children. And so let us all say, Almighty God, heavenly father, etc.