Sermon 35: Upon Ephesians Chapter 5

8. For you were once darkness: but now are you light in the Lord: walk you as children of the light: 9. (For the fruit of the Spirit consists in all goodness, and righteousness, and truth.) 10. Trying what is acceptable to the Lord. 11. And have nothing to do with the fruitless works of darkness, but rather even rebuke them.

We know how hard a matter it is to reclaim men from evil custom, when they are once hardened to it. For the mischief does easily take root in us, because we are inclined and almost wholly given to it by nature. But yet we are not so soon changed, when we have continued a long time in doing evil. For it happens to us as to sick folks, whose diseases having once gathered strength, do so stick to their bones, as they can by no means be purged away. Now a great number of folk given to naughtiness, and bear with themselves in many vices, before they are called of God, and touched to the quick with repentance. Therefore we have need to practice the doctrine that Saint Paul teaches us here: namely, to know that when we have held aloof from God, and strayed from the way of salvation, we must not flatter ourselves in it, nor make a shield and excuse of it, because it has become an ordinary thing with us. For we must not pardon ourselves a whit the more for all that, but rather consider that God has pitied us, and that his drawing of us from the evil wherein we were, was to the end to change us, and to make his power and grace the better known by our life, in that it bears witness that we are no more the men that we were before. That is the cause why Saint Paul says in this text, You were once darkness, but now has God enlightened you. As if he should say, that we must not respect either what others do, or what has befallen in ourselves, to hope to be justified, and acquit of our faults by that means. For when it has once pleased God to reach us his hand, and to show us such mercy as to adopt us for his children, and to make us heirs of the heavenly life, instead that we were forlorn, cursed, and damned before: that grace ought to prevail greatly in us, to make us become new creatures. And as for them among whom we live, if God give them the bridle and let them alone as men forsaken: let us understand, that it was his will to [reconstructed: single us out] from so miserable a taking. And therefore let them be as looking glasses to us, to behold what a wretchedness it is for men to follow their own lusts. So little then ought the offending and sinning of a multitude, to cover our faults: that we ought rather to take warning by them to withdraw ourselves, and to hold ourselves as it were fettered up under the fear and obedience of our God, seeing he shows so special favor to us, of which the residue which abide still ignorant and unbelieving, are deprived.

However, for the better understanding of the whole, let us mark first, that Saint Paul has showed us here what the state of all men in general is, until God has drawn them to him. And he tells us there is not any cause at all why we should soothe ourselves in our virtues, insomuch that this only speech of his, where he says, that we are darkness, (that is to say, that there is neither light, reason, nor any government in us, but rather that we have become stark beasts) ought well to make us all to cast down our eyes and to submit ourselves with humility. Indeed many shall have some show of wisdom, and be commended of the world as well advised men, and as able not only to guide themselves in their whole life, but also to counsel (and direct) others. Yet notwithstanding, God avows that instead of having right wisdom and reason, we are but brute beasts as in respect of him. Now just as this saying warns us to sigh and groan before God: so also does it provoke us to seek the remedy that is necessary for the well ruling of our life, that is, to suffer God to be our master and teacher by his word, (as shall be declared more at length soon) and also to pray him that his Holy Spirit may so work in us, and that we may not be led with such overweening, as to count ourselves wise in our own conceit and fancy. And so you see in effect what we have to remember upon this strain, where Saint Paul entitles men by a reproachful name, saying that they are darkness, and that there is nothing but utter brutishness in them. And hereof I have treated already in the last chapter, where Saint Paul showed, that men discern nothing, nor go but to their destruction, until such time as they are reformed.

Now on the contrary part he says, Light in the Lord, to show that all the wisdom which we have, comes of a supernatural grace, as they term it, that is to say, we have it not by inheritance, neither can we father it upon ourselves, but it is altogether of God's working, and we must be linked to our Lord Jesus Christ to be partakers of such a benefit. For it is not for nothing that the Scripture says, that God's Spirit was given to him to rest upon him with full perfection (Isaiah 11:2). Therefore let us learn to distrust ourselves, and to know that all that ever we can bring of our own, will stand us in no stead, but to turn us from the way of salvation, and that we have no wisdom, except it be given us of God's free goodness, to the intent to gather us to him, and to make us members of our Lord Jesus Christ his son, who is our true light, as we shall see soon.

To be short, it is all one as if Saint Paul should say, that by nature we are but only darkness in Adam, and that we are enlightened again in our Lord Jesus Christ. Now (as I said before) it is to the intent we should seek no excuse, by alleging that we cannot put off our old skin, nor utterly forsake the things that are so ingrained in us: (for those shifts are but trifling, and they pass in account before God:) but on the contrary, to the intent we should learn to examine well what we are, and what our state is, till God has redressed it, and to consider what we have of our own, namely that we bring nothing but cursedness with us from our mother's womb: and therewith make the grace effectual which God has given us, that it be not (as you would say) choked through our unthankfulness and malice, but that we consider well to what end our Lord has reached us his hand, and showed himself so pitiful toward us: namely that whereas we were plunged in darkness, it was his will to bring us again to light.

And we are called light in the Lord, not only because we have the word of his Gospel, which is as a burning cresset to guide us by: but also because he himself is as the spiritual day-sun, and does therewith enlighten us inwardly by God's Spirit. For we see by experience, that men fare never any better by having their ears beaten with the doctrine of truth: for one may take pains to teach them, and yet it shall be but labor lost. Therefore our Lord must be compelled to make his son shine, that is to say, just as he has commanded and ordained his word to be preached to us: so also must he give us eyes to enjoy the same light. For though the sun shine never so bright in the sky, yet should we find neither fruit nor profit by it, unless we have eyes which are as instruments to receive the light that comes from above. So must God be compelled to give us spiritual eyesight, to conceive the things that are taught us by his word. You see then that the means by which we become light in the Lord is, that on the one side God shows us the way of salvation by the preaching of his word to us: and therewith gives us a new spirit, or mind, to the intent we should not abide in the ignorance wherein all of us are by nature.

And Saint Paul utters his meaning yet better, when he adds that we should walk as children of light. Now we see that here he not only praises and commends God's grace, to stir us up to glorify him for it, as we are bound to do: but also therewith shows the use of it. As if he should say, beware in any wise that you thrust not God's grace underfoot, nor make it unavailable to you. For his calling of you to the knowledge of our Lord Jesus Christ, was to the intent you should be wholly changed, to be brought to this light. For if we would have the sun but only to stand idly gazing upon it like people out of their wits, what a thing were that? We were better to have continual night. But the sun must serve us to apply ourselves to the business which we have to do, and to labor in getting of our living, every man according to his charge, office, and calling. You see then that we should abuse the sun, which brings us so great benefit, if we should not every one of us occupy ourselves in the things that we know to be our duty. Now Saint Paul applies this similitude to the spiritual day-sun: that is to wit, to the doctrine of the Gospel, saying that it shines, though not for us to give ourselves to idle speculations, but to the end we should set our hand to the plow, and every one of us look to what he can and ought to do in service, and thereupon make the light available that is offered him.

Furthermore, Saint Paul in one place calls us light, and then he adds, children of light. Both of them come to one end. But yet it is not for nothing that he terms us light. For it serves to express the better, that God's grace is not only offered us, but also imprinted in us, so as we are after a sort new shaped by it. And it is not only here that he does it, but also in the Epistle to the Philippians. Now we have to mark first of all, that that title belongs properly to none but to our Lord Jesus Christ, according as he himself says, I am the light of the world, he that walks in me, shall never stray. You see then that our Lord Jesus Christ is sufficient of himself alone to give us light, and that if we keep ourselves aloof from him, we shall find nothing but darkness neither in heaven, nor in earth, nor in any creature else. For if we speak of God's majesty, it is above all the heavens: indeed, and the very Angels have no light but that which they borrow of our Lord Jesus Christ. And that is the cause why Saint John Baptist is excluded from that honor, when he says, that he was not the light, but that that dignity belongs peculiarly to the son of God, who enlightens all men that come into the world. Again, the Apostles, and all such as preach God's truth are also termed light in their degree, when as it is said, you are the light of the world. Not that that belongs properly to them: but because God serves his own turn by them, when he delivers them his word to guide others by, and to show them the way of salvation. Now if he that bears the candle to light other men, does reel and stumble, and stray here and there, what a thing is it? Therefore inasmuch as God has given us the charge to preach his word, we are warned to walk in such wise as every man may be edified by our life. And yet in the meanwhile, this is no derogation at all to the honor of our Lord Jesus Christ: for they that are enlightened by him, must not thrust forth themselves to be fellow and fellow like with him: but he alone must continue the light still, and we enlighten one another, according to Saint Paul's saying in the text that I alleged before, where he says thus to all the faithful: You are as lamps burning in this world, even by having the word of God. The light then which the Scripture allots, as well to the teachers, as to them that are taught, is, that all of us must have God's word, which must be as a candle set up aloft, and our lives must be so ruled thereby, as the unbelievers may be drawn to the faith and reformed, or else confounded and put to shame, when they see that our Lord's calling of us to profit in his school is not in vain. And so you see in what sense Saint Paul says, that we are light in the Lord, namely because God's word ought to be as a burning lamp to us, not only to guide ourselves by, but also to show the way to all such as otherwise should go astray.

To this he adds, that we are children of light, to make us understand, that our light comes from elsewhere than of ourselves, and that we borrow it of him that is the light of the world, as I have alleged before. According to which it is said, that God is the father of light, and so also does the Scripture name him. Again, our Lord Jesus Christ is the true light, by which God appeared to us, and by which it is his will to enlighten us. Therefore are we the children of light: that is to say, we are so enlightened, that God's light is in us: namely because we are members of our Lord Jesus Christ (as I said before) and communicate with him, and he guides us by the light of his Gospel, and enlightens us also by his Holy Spirit. And forasmuch as our Lord works in us by faith, he drips it into us by measure, as he himself thinks good, as we have seen in the fourth chapter. However the case stands, let us esteem God's grace as it is worthy, and as it deserves, and thereupon turn it to our own benefit, that it not be disappointed through our recklessness, but that we may walk, that is to say, consider to what God has called us, and every one of us employ and enforce himself to that.

Now hereupon Saint Paul gives a warning, that the fruit of this light is, Goodness, Righteousness, and Truth. As if he should say, that he speaks not here after the common fashion of men, but intends to bring us to God, and to show us to what purpose it serves us to be Christians, and which is the true use of the learning that we have by the Gospel, and also how the power of the Holy Ghost ought to show itself in us, that is to say, in the well ordering of our life. For by these three words, Goodness, Righteousness, and Holiness, he means that we should not do any body wrong, but endeavor to live uprightly and faithfully with our neighbors, and also be kind hearted in having compassion one of another, to bear patiently one with another, and to succor one another as need shall require. True it is that there are other things requisite in a Christian man's life: but here Saint Paul comprises all under one kind. As if he should say, my friends, God is singularly gracious to us, in gathering us to him, whereas we were strayed away into destruction: and that whereas we were held in thralldom under the tyranny of the prince of the world, which is the devil: he has set us free, and made us members of his only son our Lord Jesus Christ. Lo here an inestimable benefit. And now must we show to what end our Lord has used so great mercy towards us. That (says he) must be known by our life, even by walking one with another in all goodness: that is to say, that we be not cruel as dogs and cats, nor given to guile, craft, and malice, to deceive and wind one about another, but go on soundly and roundly in all things, and deal so uprightly as every of us endeavor to yield his neighbor that which is his due, so as no man be wedded to his own profit to grieve others. When our life is once ordered after this manner, then shall men perceive that we bear fruit in the light, and that the light also bears fruit in us, that is to say, that the light which God has given us is not idle, but that like as God has enlightened us, so we apply ourselves to do the things that he commands and appoints. That is the cause why Saint Paul speaks of the fruit of Righteousness, according to my former saying, where I told you that the sun gives not light to the world, to the intent that every man should sit still with his arms folded one within another, or to the intent we should be as the fowls that fly in the air: but to serve our turn, by guiding us in all our doings. That is the fruit and use of the Sun. Therefore the Gospel is not a fruitless thing, the working of it must show itself in our life, that is to say, by being righteous, kind hearted, and faithful. Now under those words Saint Paul has comprised all things belonging to the two tables of the Law. For (as I told you before) Charity serves not to make us forget what belongs to God's service, as though that were a thing of small weight: but it is the manner of the scripture to send us back to our neighbors when it speaks of the serving of God. For it is certain that if we love our neighbors as we ought to do, and live with them according to God's law, God shall always have his chief right. For until we be ruled under his awe, every of us will love himself too much, and desire to draw to himself, and to glory in himself: and to be short, there will be nothing in us but Pride, Vainglory, Covetousness, Cruelty, and all manner of Deceit, until our Lord has brought us under his yoke, and we bowed ourselves to his obedience, to honor him and serve him, and to bless his holy name. And this shall be done when we yield men their duty: for that is a true trial and record that we fear God.

And now to show us how we should live in the world, Saint Paul sets down these three things: namely Goodness, that is to say, kind heartedness in having pity and compassion upon such as are in distress, to relieve their need, and to bear patiently with their infirmities. This much concerning the word Goodness: Next that, is Righteousness, which signifies upright dealing, so as we take away no man's goods, nor go about to advantage ourselves by the hinderance of our neighbors, nor be given to pilling and polling, but (to be short) be contented with whatever God gives us, without raking of other men's goods or possessions to us. Last of all is added Truth, which is contrary to all crafty packing, and to all lewd practices, whereby we labor to draw other men's goods to us. Then have we once these three things, it is certain that Charity reigns fully and perfectly in us. These are the things that we have to remember upon this strain. Will we then show that our training up in the Gospel has not been in vain, and that we have not forsaken the grace of our Lord Jesus Christ? Let us live uprightly and evenly among men: and again, let us be kind hearted both in bearing one with another's infirmities, and also in succoring them at their need: and (finally) let us be faithful, that is to say, let us use no craft nor subtlety, but let us be truthful, and wherein so ever we have to deal with others, let them not find us double.

The thing therefore in effect which we have to bear in mind, is that God's enlightening of us, is to the end we should no more plunge ourselves in darkness, but that when we have once taken light of him, we also should endeavor to give light to wretched unbelievers; which wander and reel, and stumble, and are like to break their necks, because they be as silly beasts: and no marvel at all, for they have no light to guide themselves by. True it is that that shall not excuse them, but that they shall always be guilty before God: for their ignorance is matched with malice. But what shall we on our side have to lay for ourselves when we stray so away, seeing that God has enlightened us by his word and Holy Spirit, and knit us to our Lord Jesus Christ, who is the daystar of righteousness, as I have declared already?

Now hereupon Saint Paul tells us, that we must try and examine what things please God. And this reaches further than that which he has said: for it shows us which is the true rule, which if we follow, we cannot do amiss: namely to frame ourselves according to God's will. And truly we know that the fear of him is not without cause called the true wisdom. For whereof comes it that men overshoot themselves into all evil, but because they forget God, and bury the remembrance of his name and majesty? For they that have God in their minds, shall ever be restrained as it were with a bridle. Although their flesh tempt them to evil: yet will they resist, and consider that as long as they live in this world, they must spend their life in his service that gave it them. Then if our minds be upon God, surely it will arm us and give us strength against all temptations. And Saint Paul says here, that we must examine well what things please him: wherein he wakens up our recklessness. For in the foresaid despising of God which I spoke of, there are two things. The one is that men fall asleep in soothing themselves, and think not that ever they shall come to account, and thereupon do rest so soundly, as if it were in us to make good or evil. And afterward they fall outrageously to flinging themselves recklessly against God. Therefore it is not enough for us not to fight willfully against God, nor to play the wild beasts, or the (mad) Bulls, which push every way with their horns: that is not enough: but we must be watchful in inquiring thoroughly what is lawful for us, that we may discern between the things that God permits, and the things that he disallows. To be short, the first thing that Saint Paul shows us here, is, that our life shall never be well ordered, until it be wholly conformable to God's will. Mark that for one point.

Secondly (as I have told you) we must not think that God forgives our carelessness, when we do (as it were) willfully shut our eyes, and are contented to go astray without taking any great heed: but that it behoves us to stand upon our guard, and to seek diligently what God allows. Those are the two points which we have to mark. As touching the first point, we see how men have always taken leave in all ages to follow their own inventions, as they term them. And truly it has ever been a common proverb, that the intent judges men: and it is very true in part, but men have misexpounded it and misconstrued it. For under that pretense, every man has imagined that he should be cleared before God, and be taken for righteous, so he had no intent to offend. After that manner do the Hypocrites think themselves to do well: and when they have invented a sort of follies and superstitions, they persuade themselves that God ought to take all in good worth, because they thought them to be good. But God deals not according to our imagination. We see then, that men did foully beguile themselves, in imagining that it was enough for them to have a good intent or meaning, as they term it. And even therefore is there nothing but hellish confusion in popery, because they have forsaken God's word, and regarded not what he bade or forbade, but took leave to do some this thing, and some that, as it came in every man's fancy, and all under color that men are to be judged by their intent. True it is (as I said before) that the intent judges men (in some respect.) For although we do the most commendable work that can be devised: yet shall we not fail to be condemned at God's hand, if it be not done to the right end. If our honest dealing be but in outward appearance, to get report that we be the honestest men in the world, and in the mean while all our virtuousness is but dung and filth within: it is but a show of honesty. And why? Because our intent is lewd and crooked. But yet for all this, (as I said before) we must not take heed to do whatever our own brain teaches us: for our chief wisdom is to seek what God's will is, according to which Saint Paul says, it is our reasonable service which God commands us, and wherein our obedience shall be well allowed. But if we will needs do all upon our own head, God will reject it all: for that is not reasonable, it is but trash and trumpery of Satan. Therefore let us mark well what is told us here — that is to wit, that we must not seek any other difference between good and evil, than by weighing it in God's balance, and not in our own, to say, It seems to me, and I think it to be good, and I will take some taste of it. Let us beware (I say) of bringing such rashness with us, and let us be as little children that are newly weaned from the teat. Let us learn of God, and suffer ourselves to be guided and governed wholly by him. You see then that humility is the beginning to serve God well, when as we be not puffed up and carried away with overweening, nor so rash as to say, I think so, I believe so: (but contrariwise, to think thus:) is this of God? Has he spoken it by his word? Although it seemed to be the best and most excellent thing in the world: yet notwithstanding; I would not fail to refuse it, if it be forbidden of God. And that is the cause why it is expressly said, you shall not do the thing that seems good in your own eyes. And for the same cause are we forbidden to be wise in our own conceits. Only let us assure ourselves, that to be taught of God, is the infallible wisdom. But as soon as we step aside from that which he shows us, we be but wanderers though we were the wisest to outward show, and the best esteemed in the world. To be short, we see how all that ever men can bring of their own, will stand them in no stead, but only to condemn them. And why? There is nothing that can guide us but only God's will: it is the only rule whereby we may say, this is worthless, or this is good. Now seeing that the devil has gone about to bereave us of such a benefit: it behoves us so much the more to stand upon our guard, that is to say, to be heedful, and to apply all our wits thoroughly to the seeking out of God's will. We be careful enough for our temporal profit, for men never (lightly) take thing in hand without forecasting well what may ensue. O (say they) behold, I shall cast myself into such a danger: again, this will serve my turn that way, or else this may hinder me, or hurt me. Now then we be heedful enough in seeking the things that belong to this fleeting life: but in the mean while we step forth at a venture in serving God. And although we pretend great zeal in seeking the heavenly life: yet we show thereby that we make no account of it, and that all that ever we do is but for fashion's sake, and as it were task-work. Therefore let us mark well that men shall not be so sore condemned, when their rebelling against God is not willfully and of set purpose, as when they harden themselves in their stubbornness. True it is that men shall do some things without looking nearly to them: but yet must they look whether God likes of them or no. The thing wherein we must be wisest and best advised, is not to make our own profit after the manner of the world, which counts the wiliest folk wisest, but to get us spiritual discretion, to know what things God allows, and to follow the same.

Now hereupon he adds also, that we must not have to do with the fruitless works of darkness, but rather rebuke them. This is not added without great reason. For although we be well disposed to frame our life according to God's word: yet shall we be shouldered from it, if we learn not to resist all temptations. Truly although we saw no vices about us to withdraw our obedience from God: yet have we such store of vices already in us, that we must needs have profited very well in God's school, before we can be disposed to submit ourselves in true obedience, and to say, Lord, you reign over us, and let your only will be our rule. But yet let us put the case, that we were come so far forth, as to feel no resistance nor opposition in ourselves, but that we could so subdue all our affections, that they might after a sort be manageable: yet notwithstanding, the devil never ceases to assail us on all sides, one while by light bickerings, another by undermining, and another while by giving alarms and open assaults, so as he will soon overwhelm us, except we be well fortified, and God have given us invincible power to withstand all his policies. That is the cause why Saint Paul adds, that we should not have to do with the unfruitful works of darkness. As if he should say, my friends, I know well that the uneasiness of going to God in this world, will be as a block to keep you back from doing of your duty. And although you know that God ought to have the mastery, and that we ought to be under his subjection: yet notwithstanding when you be conversant with the despisers of God, and with unholy persons, it is very hard for you to walk uncorruptly. For look how many vices reign, so many infections are there to infect you, and it is very hard for you to escape unperverted, like as it cannot be but that we must feel some prickings when we walk among thorns. Forasmuch then as there is such abundance of corruptions through the whole world, as a man can scarcely remove one foot but he shall stumble upon some evil or other: it stands us on hand to have great strength to maintain us unimpeached in the serving of God: or else we must be utterly [reconstructed: turned] away from his obedience. But what for that? There is no excuse for us, says Saint Paul. It will not boot us to allege, Alas, what shall I do, I that am a poor frail creature? If God had set me alone by myself, I could serve him the better: but I am here among so many vices, that I must needs do as other men do: for some plunder, and some extort, some are whoremongers, some are drunkards, and some swearers: and finally I see so much wickedness, that it makes my heart to quake: and seeing I am hemmed in with all these things, what can I do in such extremity? We will allege all this gear (say I): but it is in vain. Therefore let us learn to prepare ourselves in such wise to the serving of God, as we may stand obediently in battle [reconstructed: array] to resist all temptations. It is true that we shall have much ado to bring it to pass, but yet will God be strongest, so we pray him to govern us with his holy Spirit. And that government serves not only to subdue us to his dominion: but also to give us victory against all the things that Satan practices to overthrow us. You see then that if we call upon God and put ourselves to his guiding: it is certain that we shall have enough to make us keep on our way, notwithstanding that this world be full of wicked stops, to thrust us out of the way. The thing then which we have to remember upon this strain, is, that besides the good mind which we must have to submit ourselves to God, and besides the lowliness to accept and receive whatever God commands us, and to frame our whole life thereafter: we must also be armed to fight against all the assaults that Satan makes against us, and though we see the whole world set upon naughtiness, we must not think that that may serve to diminish our fault before God, but consider that it is his will to exercise us after that fashion. Yet notwithstanding if we call upon him, and put our whole trust in the working of his holy Spirit: surely we shall obtain victory against all that ever Satan can put in our ways. And so you see how we may overcome all things that hinder our serving of God.

Finally, Saint Paul following still the similitude which he brought in before, tells us that we must not have to do with the works of darkness. As if he should say, that we must be separated from the unbelievers, and that when we live at random, as though God had not wrought in us, and as though his word had done us no good at all, it is as much as if we trampled Jesus Christ under our feet, abolished the fruit of his death and passion, and defiled his blood, which is the fountain of all holiness. Since it is so, let us seek to withdraw out of darkness, and not to have to do with it in any way. And his calling of them by the name of fruitless works, is to show us, that when we are so mingled with the unbelievers, worldlings, and despisers of God: we shall receive but a poor reward, which shall yield us no fruit at all. What do we gain then by taking leave to do evil, under color that the most part of the world is given to wickedness — nothing — for all of them must reap the reward of everlasting death, who follow one another after that fashion. Now then let us look more closely to ourselves: for when men pardon themselves so lightly, that they seek nothing else but to keep themselves fast fettered under the subjection of their father Satan, and to cast themselves as it were into the bottom of hell: alas, is it not a wretched liberty? Saint Paul therefore tells us expressly, that we ought so little to intermeddle ourselves with the corruptions of the world, that we should rather endeavor to amend those which take such liberty to do evil, that they utterly overthrow themselves: and that both we and they ought to be so held in obedience to our God, as his word and Holy Spirit may serve us as an invincible power to fight against all assaults, and that we may be so armed and furnished with it, as it may be to us both a helmet, and a breastplate, and a harness, and a sword, as we shall see hereafter (Ephesians 6:14). And let us beware to walk so in this world, as we may serve our God with true constancy, and not be turned from him for any troubles, impediments, hindrances, or stops that can be laid in our way.

Now let us fall down before the Majesty of our good God, with acknowledgment of our faults, praying him to touch us with such repentance, as we may be sorry for them, and rid them away more and more, to the strengthening of us in his fear, and in the keeping of his holy commandments: and in the meantime he bear with our infirmities, until we be quite and clean rid of them: and make us to profit from day to day in the doctrine, that is to say, in the remission of our sins, until we come to the perfection of his righteousness and glory. And so let us all say, Almighty God, heavenly Father.