Sermon 40: Upon Ephesians Chapter 5

25. You husbands, love your wives, as Christ loved the Church, and gave himself for it. 26. To sanctify it, cleansing it in the washing of water through the word. 27. To make it to himself a glorious Church, without spot or wrinkle, or any thing else, but that it might be holy and unblamable.

We have seen this morning how large a matter of glorifying the infinite goodness of our God we have, if we consider by what means he has drawn us from death, and taken us for his children, notwithstanding that we were cursed before in Adam. And now Saint Paul sets forth how we are made partakers of the grace that is purchased for us by our Lord Jesus Christ: namely by being washed and cleansed from our spots, to the end to be dedicated to his service in all holiness. Also he adds the washing of water, because Baptism is a visible figure and record to us, according to our rudeness and infirmity, to make us the better to perceive the grace of our God, which passes all understanding of man. Now first of all there is the word Sanctify, which imports that we should be separated from the world, to be knit to the son of God. And this doctrine is such, as we can never know it enough. For (as I have said before) we must always compare the state wherein God finds us, with the state to which he calls us: For from our mother's womb we are [illegible] nothing but utter wretchedness, we are cursed and detestable before God. Therefore he draws us out of the dungeon of death: from there does he gather us up to himself. And by the word Sanctify, Saint Paul means the change which ought as it were to ravish and to astonish us, as often as we consider what we were, and what we should be still if God pitied us not.

But let us come to the means that I spoke of. He says, that our Lord Jesus Christ has washed us. No doubt but this is to be referred to his death and passion. For how could we appear before God as it were with our countenances upright, but that our sins are done away by the sacrifice that was offered to set us at one with God. Then until we are washed and scoured clean by the blood of our Lord Jesus Christ, we are fouler before God than any leper: we are full of all manner of filth and infection: and to be short, all that we can bring shall but provoke God's wrath, and the virtues that men esteem greatest, shall be but loathsomeness. Therefore we must embrace the sacrifice whereby our Lord Jesus Christ has reconciled us to God his father, and his blood must flow down upon our souls, to cleanse us from our filthiness and spots. Nevertheless it is not without cause that Saint Paul sets us down Baptism here, not that we are made clean by that: nor was it his meaning to turn us aside from the death and passion of our Lord Jesus Christ. But forasmuch as we are dust and gross, and understand not the spiritual benefits so well as were requisite: therefore Saint Paul conforming himself to our rudeness and infirmity, has shown us here our washing by a visible sign. That we may the better profit ourselves by this manner of speech, let us consider to what end Baptism was ordained, and to which it serves. When our Lord Jesus Christ commanded us to be baptized in his name, did he mean to turn away our faith from his bloodshed? Did he mean that Baptism should take the room of his death and passion, to perform the office of our salvation: No surely. For Baptism is but one [reconstructed: adjunct] and an appendant to the death and passion of our Lord Jesus Christ: and if it did not direct us there, certainly it were but a trifling Ceremony. As much is to be said of the Lord's Supper. When we come to [illegible] the bread and wine, which are the pledges of the body and blood of our Lord Jesus Christ, although that in that supper we are truly fed with the meat and drink, whereof mention is [reconstructed: made] in the sixth chapter of John (that is to say, that our Lord Jesus Christ makes us partakers of the truth of his own substance, to the end that his life should be common to us): yet notwithstanding if the supper should be separated from the death and passion of our Lord Jesus Christ, it were a thing of nothing. And indeed we see also what the promise contains. This is my body (says he) which is given for you. True it is that it shows well what our ordinary food is: but therewithal he sends us also to his death and passion. For had he not made satisfaction for our sins, and shed his blood to wash away our spots: what should it benefit us now to have Baptism and his supper ministered and given to us? We see then, that to use Baptism well, and according to the institution of the son of God, we must not set our minds upon the corruptible and transitory element. For what is the water? If it stand but one day, it will corrupt: and how then can it cleanse our souls for ever, and get us a pureness that shall continue after death, though we ourselves do turn to rottenness? If this power cannot be in the water: we must of necessity repair to the death and passion of our Lord Jesus Christ. And indeed the water also is a figure of his blood and of his holy Spirit. Then let us mark that our Lord Jesus did then wash us, when he shed his blood whereby he cleansed us. That is the means whereby we may resort to God with full trust that we shall be received as righteous and perfect, because he lays not our sins to our charge. Mark that for one point.

Now (as Saint Peter says in his first Epistle) we were washed with the blood of our Lord Jesus Christ, by the Holy Ghost. We see then that we have the substance and truth of our salvation in the person of the Son of God. And moreover we have to note also, that he communicates himself to us, and thereby puts us in possession and fruition of all his goods through the power of the Holy Ghost. And how does it happen then that Saint Paul has made no mention here, of the blood that cleanses us, and of the working of the Holy Ghost? It seems that he has forgotten the chief thing, and busies himself about a thing that is very small. I have told you already that he meant not to abridge anything that belonged to the Son of God, that we should not seek the whole fullness of our salvation in him alone, and settle our faith only upon him: nor meant he to dispossess the Holy Ghost of his office, but he had respect of our infirmity. And that is the cause why he set down the sign whereby the thing that (of itself) is too high and too far hidden from our understanding, is set before our eyes. That is the pith of the thing which we have to bear in mind.

Now of this declaration we may receive a very profitable lesson in general: that is to say, that the true and lawful use of Sacraments, is to lead us directly to our Lord Jesus Christ, and that otherwise we make them but as Idols. And (therefore) in popery Baptism is but as a charm, because they think there is no salvation but by the water. I let pass the things that they have put to it of their own devising. For they have corrupted and marred the very institution of Jesus Christ, by mingling baptism with the superstitions that are known of. But let us put the case they used nothing else but the pure water: yet is it a devilish opinion that Baptism is able of itself to save us. For by that means our Lord Jesus Christ is as good as thrust away, so as they make no account of him. For they stand poring upon the visible sign, and are (as you would say) utterly doted upon it. In like case are they with all the rest of their Ceremonies. So much the more therefore does it stand us on hand to bear this lesson in mind, that to apply the Sacraments to a right use, and to such use as God allows and ordains: they must guide us to our Lord Jesus Christ. Like as in Baptism, we see but the water: but thereby we must be lifted up higher to the blood of the Son of God, assuring ourselves that it is not the water that makes us clean, but that it is only a warrant of the washing that was gotten for us, when our Lord Jesus Christ was crucified for us. In the Supper we have bread and wine. Now to hold ourselves to that which is set before our eyes, were a withdrawing of ourselves from Jesus Christ. Our faith therefore must be lifted up, and conveyed to him in whom all the parts of our salvation are enclosed. Forasmuch then as we have the whole perfection and fullness of all good things in the only Son of God: it is there that we must look up and labor to attain, when the Sacraments are set before us, for that is the very office of them: or else we pervert all, and it is (as you would say) an unhallowing of the thing that God has hallowed to our benefit, if our Lord Jesus Christ be separated from the visible signs.

We have also to note, that we communicate not with Jesus Christ, but by the grace of the Holy Ghost. Yet notwithstanding let us not hold scorn of the helps that our Lord has ordained for us, because he knew them to be requisite for our infirmities' sake. Why are we not taught simply, that if we run to our Lord Jesus Christ, in him we shall find our washing and cleansing? It seems that that ought to suffice us, and that the water of Baptism is but a veil to keep us from coming to Jesus Christ. Indeed, but let us see a little what our own rudeness is. If we had the minds of Angels, we should no more need this outward Baptism, than the Angels do. But forasmuch as we be earthly, and it is hard for us to attain to God, and the secrets of his heavenly kingdom: it is for our benefit to be helped after that fashion. And it is a wonderful gracious goodness of God, that he stoops so to our infirmity, and supplies it with meet and convenient remedies. So little then does Baptism hinder us from coming to the Son of God, (so we be able to apply it to our benefit,) or keep our faith from aiming at him: that without it we should be held down still here, and waver continually as floating in water. But when we see how water is cast upon the child's head, there we ought to mind the blood of our Lord Jesus Christ, and to consider that like as water washes away the filth of the body, so the blood of our Lord Jesus Christ is the very cleansing of our souls.

Now as touching the inworking of the Holy Ghost, we know it is likened to water: and that is because he makes us partakers of the benefits that were purchased for us by our Lord Jesus Christ: and again, because that by his grace and working, we be renewed, and die to the world, and all our own corruption is put away, to the intent we should come to the newness of life which is gotten for us by the resurrection of our Lord Jesus Christ. All this must we behold in Baptism.

Likewise the Supper must serve us as a ladder to climb up to our Lord Jesus Christ, and to be thoroughly confirmed that he dwells in us, and that we are made one with him, so as he quickens us as the branches of a tree, which take their strength from the root, and as the body of man, which draws his strength from the head. And so the thing that we have to mark upon this strain, is that the Sacraments do not turn us away from the trust which we ought to put wholly in our Lord Jesus Christ, nor make us to start aside one way or other, but that being persuaded by them that Jesus Christ suffices, we find all our contentment and rest in him, to the end also that all the honor which belongs to him, be yielded to him. For it is not for us to abridge him of that which his heavenly father has given him. Let that serve for one point.

And that is also the cause why Saint Paul says, having cleansed it. Then he yields the dignity of cleansing us to our Lord Jesus Christ. True it is, that if he had not been appointed to be the Mediator, he could not have done it: for it is a work altogether belonging to God: but forasmuch as he was sent to that end, and had that office committed to him, therefore are we washed by him. And indeed it is not only in his human nature that we are washed by his blood: but we must also bear in mind how the Apostle in the Epistle to the Hebrews, says, that he suffered in spirit. How in spirit? That is to say, his death must not be considered by us, as if a man died: but we must understand that he is in such a way the Son of God manifested in the flesh, as he has uttered his everlasting power. And that when he was so abased, and emptied, although there appeared nothing but cursedness in his death: yet ought we to understand that he wrought in that behalf with a wonderful power, such as surpasses all our understanding, and all that we can conceive. You see then that Saint Paul has very well confirmed the thing that I told you, that is to say, that all our faith is but a wavering and vanishing opinion, until it be so grounded in our Lord Jesus Christ, as it rests wholly there, and neither swerves nor staggers one way nor other. For as soon as we go about to add one thing or other to our Lord Jesus Christ: surely he shakes us off, as unworthy to have any part or portion of his benefits. Therefore we must leave him that which is his own: that is to say, that he only cleanses us: according also as it is of his mere grace, that we have all righteousness before God (Hebrews 9:14).

And Saint Paul's speaking of Baptism (as I said before) is to the end that we, considering our own ability, should bend ourselves to the confirming our faith by these means which are needful for us. For he that rejects Baptism as superfluous, does well reveal that he does not know himself. Insomuch that when we have well examined what is in us, it is certain that even the most perfect shall find themselves inclined to unbelief, and to so many doubtings, as you would marvel. They shall see themselves feeble and weak, and subject to infinite temptations. So then, it must needs be that a man is too much blinded in pride, when he thinks that baptism can [reconstructed: avail] him in any way. Considering therefore what need we have [reconstructed: to draw near] to God by certain degrees: let us make account of baptism, and of the holy Supper, and let them always be means to guide us [reconstructed: toward] Jesus Christ.

Again, it is not without cause that Saint Paul matches the word and the washing of water together. For (as I have touched before,) to be so drawn away by visible things, that instead of [reconstructed: mounting] up aloft, we are held down below: is too common a vice, and so deeply rooted in us, as it is very hard to be plucked up. God pitying man's weakness, has at all times (as you would say) [reconstructed: stooped down] to them: not by changing his place, (for his being is infinite, and his majesty fills both heaven and earth) but by making himself familiar to them, as if he were conversant with them. And for that cause did he term his temple his house, his dwelling place, and his rest, and said that he dwelt between the Cherubins: howbeit, that was not to harden the people in their superstitions. To what end then? He meant to draw them to him by little and little, which were unable to come to him at the first dash. For where are the wings that we should ascend above the clouds withal? But our faith must ascend above the heavens. So then, God meant to relieve men's infirmities, by ceremonies, sacraments, and such other things. But the vice on the contrary part has showed itself too much, that is to wit, that men have taken occasion to hold themselves down, and to entangle themselves in ceremonies: and whereas they should have lifted them up, they have abused them, by turning them to the clean contrary. And that is the cause also why the Prophets were continually occupied in rebuking the Jews, for that they thought that God had dwelt in the material temple. How now, says Isaiah? Has not the Lord made all these things? Has he not created both the stones and the wood? And will you shut him up within them? Does he not fill all the heavens? And the earth is not able to contain him. And yet notwithstanding you would lock him up in some cabin of your own building. Whereby he shows that it is too gross a folly for men to snare themselves after that sort in visible figures, ceremonies, and sacraments, and to dwell upon them, whereas they should be led to God. Now forasmuch as this has reigned in all ages, Saint Paul to redress it, says, that we have our washing warranted in baptism, under the figure of water. Indeed, but yet must we have an eye to the word, says he. For if there were no teaching, to show us that we find the things in our Lord Jesus Christ, which are represented to us in baptism, and that it is in his person that we have the full performance and assurance of them: certainly baptism would turn us away from God, and it were better to have none at all. For it were an evil thing, if we should be withdrawn from the Son of God, to give ourselves to the corruptible world. Therefore let us be well aware that we separate not the sacraments from the word at any time. And hereby we see what Christianity there is in a number of folk. For all is well with them, if they be baptized, nor do they consider that the having of the sign without the promise added to it, is but a deceitful and unprofitable thing. What purpose does a seal serve when it is set but to a piece of leather, or to bare parchment, paper, or cloth? Surely it were to no purpose: for it ought to confirm and ratify some evidence, whether it be of gift or otherwise. So is it with the sacraments, when they be not matched with the word. A man shall see a seal there, however to no purpose, for he shall see no benefit come of it. And surely they that continue still doted in their ignorance, because they were baptized as soon as they came into the world: do show therein too lewd an unthankfulness: for they falsify God's truth, as much as they can. If a man should counterfeit a seal, it were felony, though it were but in a case of five shillings. But they that are so drowned in their ignorance, as they cannot abide to be drawn out of it: are falsifiers and forgers in a thing that is more worth than all the world. For here the case concerns the ratifying of the things that have been purchased us by the death and passion of the Son of God, as has been declared already.

Furthermore let us mark also, that Saint Paul speaks of the word that is full of instruction and edifies our faith. For the pronouncing of some words is not enough: as if a man should say, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost: and think that the virtue and power of baptism were enclosed in those words: it were an abuse, and truly it could not serve us but for a charm and enchantment. But the word is the promise whereby our Lord Jesus Christ has told us, that he is truly given us to be our righteousness, to the end that all our sins should be covered and buried in his obedience, and all our spots washed away by his cleanness. Therefore when we once have this promise, and know what things are brought us by the only Son of God, then is the water matched with the word. And we ought so much the more to note this, because we see how Saint Paul says in another place to Timothy, that not even our meat and drink can be sanctified, but by the word. True it is that bread, wine, water, and all other things are pure in respect of their creation by God: howbeit we cannot use them without turning them to uncleanness, and without committing of felony against God, but by his word (says he) whereby all things are made holy to us. And how is that? By teaching us that God shows himself to be our father, in having a care of us to maintain us and feed us: and also by telling us that all these things are given us, to the intent that by using his liberality, first we should be provoked to serve and honor him, and to be ravished in love of him: and secondly be confirmed in the hope of the heritage that is promised us. For seeing he makes us feel his goodness beforehand in this world: it is certain that when we come to the glory to which he calls us, we shall then have our fill of the good things, whereof there is but some little taste showed us as yet. You see then that all the benefits which we receive for the body, are made holy by the word. And what shall be done then in things concerning the everlasting salvation of our souls? Is it not much more reason that they should be sanctified by the same word?

Now then, to be short, we see that the Papists are destitute of the power of the Sacraments through their own misbelief, because they have robbed our Lord Jesus Christ of his power and virtue, and conveyed over his prerogative to corruption and dead things. And therefore God has so blinded them through his rightful vengeance, that they think themselves to have the Sacraments still, but yet notwithstanding without the word. As for example, in deed in Baptizing they mumble enough, and they make their conjurations and charms, and all in an unknown language, but yet is their speaking rather to the devil, than to the Godfathers and Godmothers that are there, to answer for the teaching of the child, and for the common instruction of the whole Church. To be short, in Popish Baptism there is not the word, and therefore (as much as in them lies) they have abolished Baptism. Yet notwithstanding, God has not suffered the remembrance of his goodness to be utterly put away: like as in the time of the law, although the priests were idolaters, and had preached false doctrine, and had imbrued the simple people with many errors and false opinions: yet notwithstanding, Circumcision was not changed in the times of Hezekiah and Josiah, when things were redressed, and God's service set in his right state. And why? Because it had been ordained of God, and it was not lawful to have taken the sign of his covenant utterly away. But it behooved them to forsake all the additions that had been put in by Satan's policy. Even so say I now, that in the Popery there is not the word of God, as in respect of those that pretend to minister the Sacraments: and yet that we stick not to receive the thing that is witnessed to us in Baptism, though we were infected with much [reconstructed: filthiness]. But we must renounce the Cream that was ministered to us, and all the other wicked trash, and retain the pure institution of our Lord Jesus Christ. And furthermore let us understand, that our Baptism as we received it then had been unavailable, nay rather it had been a cursed treachery, if we had gone no further than so. And why? For we had been perverted, and we had falsified the ordinance of our Lord Jesus Christ.

In like case is it with the Supper. Of a truth there is no supper remaining nowadays in popery. For that which they call God's Table, is a flat mockery and reproach to the death and passion of our Lord Jesus Christ, because it is knit in inseparable bond with the mass, and we know that the mass is an utter renouncing of the sacrifice that was made by the Son of God. But however the case stand, although they used some convenient resemblance to the institution of our Lord Jesus Christ: yet for all that, they have not the word. For they mumble between the teeth in their consecrating (as they term it) of the spiritual Sacrament, which they have perverted. For how do they use it? They prattle upon the bread, and blow upon it, to change it into the body of Jesus Christ, at least to their seeming. Also they chatter over the Chalice, and bear themselves in hand that all is changed there, and that they have made such an alteration, as though they were able to create a new world. For it is much more to make a piece of bread to become the Son of God, than to have created a whole world. But Satan has so bewitched the Papists, that they believe they do all that. And by what power? Not of God's word. However (as I said) the word that Saint Paul treats of here, is not a bare sound, but a teaching that edifies our faith, so as we receive the promise that is made us there, and apply it to our use, to the end that in Baptism the water may [illegible] as a warrant of our spiritual washing. Also when we receive the bread and the wine in the supper, it is an infallible pledge to us, that we be nourished with the very substance of the Son of God, so as his flesh is our meat, and his blood our drink. You see then that the word is [illegible].

As touching the huge and confused heap of things that the papists have in all their Ceremonies, and specially as touching their five Sacraments which they have forged and [illegible] of their own heads: there is no [illegible] (of God) at all in them. For what promise have they for their Anointing, as they term it? No doubt but they [illegible] devise enough of it: [illegible] where shall a man find any whit of it in the Scripture? In the same plight are all the rest. As for marriage, it shall be treated of at another time, because Saint Paul makes mention of it anon after. However the world go, we [illegible] that the [illegible] have falsified the Sacraments, and they can as now receive no profit by them: because they have put the things asunder which God had knit together. So much the more therefore does it stand [illegible] on hand to remember the thing that Saint Paul tells us here: that is to say, that we be well washed in baptism, accordingly as [illegible] says to Saint Paul, Wash away your sins. And how? By Baptism. [illegible] even to show that the washing of us with the water which we see, is not a vain or deceivable figure, but that Jesus Christ does in very deed accomplish the thing that is showed before our faces. Therefore we must bear that well in mind: but yet is the word requisite therewithal, without the which, all that men can set forth concerning Ceremonies, is but abuse and deceit, though it be countenanced with the name of God a hundred thousand times.

Furthermore Saint Paul adds, that our Lord Jesus Christ's washing and cleansing of us, is to set us as excellent and singularly beautiful before his own face. For the understanding of this, let us note that we are washed, not only through the forgiveness of our sins, when they come not to account before God: but also when we are renewed by the Holy Ghost to fight against all the temptations of the world, and to mortify the vices of our flesh, and all the forward affections to which we are too much wedded. You see then that it is a double grace which we receive of our Lord Jesus. Namely, because he has satisfied for us and discharged us of our debts: we come before God as righteous. For our sins are not laid to our charge, but we are reconciled freely, at least as in respect of ourselves, however that it is by the ransom that Jesus Christ has offered. Yet notwithstanding, it is not meant that God will have us let alone still in our uncleanness: but that he [reconstructed: wills] also to draw us to him by his Holy Spirit. Therefore it [reconstructed: is] of necessity that the foresaid washing should be matched with regeneration. And that is the cause why Saint Paul [reconstructed: says], that Jesus Christ has washed us, so that we should excel in beauty, yes and be blameless also before him. Now whereas he sets us forth to be honorable or glorious, (for so does the word which he uses import:) he has an eye back to the things which he treated of before, concerning men and their wives. For now he goes forward in treating of the spiritual wedlock that is between the Son of God and us, of which he will speak yet more at length hereafter. Therefore just as a man will love his wife when she is to his liking: so Saint Paul tells us in this text, that the Son of God will like well of us, if we wear the badges that he gives us: that is to say, first if upon the knowledge of our own wretchedness, we humble ourselves to seek the pardon that he has purchased us, so that being quit at God's hand, we may call upon him with full trust. That is one point. Also that we are renewed by his power, so as we follow not our worldly lusts, nor give liberty to our wicked affections, but rather fight against ourselves, and labor to put away more and more the things that we have of ourselves, that God may reign and live in us, and we be governed by his Holy Spirit, so as our life may be nothing else but a yielding of obedience to his holy will. You see then, what beauty will make us acceptable to the Son of God: namely, not the beauty that is adorned with corruptible adornments: but the beauty which comes by being cleansed of all our stains through faith, and by being so sanctified by the Holy Ghost, as we may live continually as new creatures. That in effect is the thing that we have to bear in mind. For where it is said, that Jesus Christ is given us to be our redemption: Saint Paul declares along with that how it is done, namely, because (says he) he is given us to be our wisdom, righteousness, and holiness. And why to be our wisdom? That all our wits might rest upon him, and not wander from him one way nor other. Again, he is given us to be our righteousness, so that there should not be any spot or wrinkle in us, when we should appear before the face of our God, but that the blood of Jesus Christ should be sufficient purity for us. Also he is given us for our sanctification or holiness, so that we should be renewed by his Holy Spirit. And whoever separates these things one from another, intends to rend Jesus Christ in pieces, as much as lies in him. Now then, would we be partakers of the spiritual washing of which Saint Paul treats here? Let us look that we be holy, and that we walk in pure conversation before God. Not that it can be done by our own power or cunning: but all is attributed here to Jesus Christ, and Saint Paul shows, that it is his office to make us so excellent. For it is certain, that when men will needs come to it with presumptuousness, they may well force themselves, yet they shall be never the nearer: but as for us, we must only allow our Lord Jesus Christ to work in us by his Holy Spirit. And by that means shall we be exceedingly beautiful, that he may have delight in us.

And for the same cause also does he say, that he may present to himself a beautiful and glorious Church. In saying so, he declares that all the outward show and gay glittering which we can have to the world's view, is but smoke: and that we must have a pureness of heart. He could have said, Our Lord Jesus has cleansed his Church, so that it should be pure and righteous: but he intended to express, that our pureness or cleanness, is not to please the sight of the world, that we may be praised and commended here below, as hypocrites are, whom men gape and gaze at a great way off, clapping their hands at them, and esteeming them holier than the Angels: but that it is much better for a man not to be so precise, but to walk plainly, and if there are imperfections in him, to let them be known, and yet to hold on his full pace still, having the fear of God unfeignedly in him all the while. Therefore following this instruction of Saint Paul's, let us learn to set ourselves in the presence of the Son of God: and when it comes to the ordering of our life, let us look at him, knowing that either we must be allowed there, or else we gain nothing by being exalted and commended here beneath: though men have never so marvelous opinion of us, all (say I) shall be but mere vanity and falsehood, till we have ruled and framed our life in such a way, as if we walked before the face of the Son of God, albeit that in very deed nothing can be hidden from him. This is what we have to remember further.

Now when Paul says, to the end that the Church should be without spot or wrinkle, and unrebuakable in holiness: he means not that this is accomplished and performed in us already, nor that it can be as long as we are compassed about with this body: [reconstructed: for] it is as a prison, and a bondage, and we drag our shackles after us continually while we are here beneath: and although we have profited well in the fear of God, yet must we be content to say always with Paul, that we are held in a miserable bondage, and cannot serve God but by halves, as you would say. However, Paul also meant to show simply what we are called to, to the intent we should press ourselves in that direction all the time of our life. Now then what is the end of our Redemption? Why are we reconciled to God? Why are we made clean by the blood of our Lord Jesus Christ? Why also are we sanctified and regenerated? It is to the intent we might in the end be unblamable before God. And what in this world? There will ever be much to be blamed and to be found fault with: but let us be contented that our sins shall not be laid to our charge. And this is well worth the noting, because there were a sort of malicious and lewd heads in old time, which surmised an angelic perfection in their brain, as though men might attain to a full and perfect righteousness in this world, and that was even an abolishing of the covenant that God has made with us, in which consists our salvation. For therein are two inseparable points: that is to wit, the forgiveness of sins, and the new birth, as it is said in the thirty-seventh of Ezekiel, in the thirteenth of Jeremiah, and in effect everywhere. These things then cannot be put asunder, namely that God does so receive and adopt us, as we need still to have our sins forgiven us, till we are rid completely and cleanly of all earthly corruption: and again, that we must go forward daily in newness of life. But there are yet still of those devils incarnate, which would abolish the remission of sins, insomuch that they dare slander us so far, as to say, that we hold men still to their [reconstructed: apostasy], when we make them believe that they must needs be sinners still. Nevertheless, it is certain, that whoever will be a Christian, must needs be a sinner. This is strange at the first sight, but yet is it moved so as by the Holy Ghost. It is John that speaks it, but the doctrine is God's. If we say (says he) that we have no sin, we make God a liar, and his truth is not in us. Then if we imagine ourselves to be so holy, that we have no more sin in us: shall God be a liar for our fancies' sake? Also, if we will be Christians, ought we not to be Christ's disciples? And if we are desirous to learn in his school, is not the manner of praying to God his father, the principal point which he teaches us? And what does he show us there? Forgive us our offenses. We beseech God daily to forgive us the great [illegible]. Now if any man intends to raze out this petition of craving forgiveness of our faults: the same forsakes the school of Jesus Christ. Then let us understand, that in this world we cannot be without spot or wrinkle, but we must be cleansed by little and little, and the vices to which we are given, must be corrected piecemeal, until we come to the perfection that is spoken of in the first chapter. To be short, as long as we are in this world, forasmuch as we have so many sins and vices in us, let us be heedful in praying to God to show himself always merciful towards us, and in bearing with us by forgiving our misdeeds. And yet notwithstanding let us therewithal take heart to fight against all our vices, and to yield ourselves obedient to our God, and let us use force and violence to subdue all our passions and lusts, until we have gotten the upper hand of evil, though we cease not to commit it. Although sin dwell in us, yet let it not reign in us. Thus you see how we must day by day continue this exercise of presenting ourselves before God with all humility, in beseeching him to pardon our offenses: and yet notwithstanding profit more and more in the renewal that is spoken of here, till we are wholly fashioned like to the righteousness and glory of our God.

Now let us fall down before the majesty of our good God, with acknowledgment of our faults, praying him to make us feel them more and more, that we may be sorry for them, and so strain ourselves to follow his service, as we may show by our deeds, all our life long, that he has not redeemed us in vain from the tyranny of Satan, and set us at liberty, even to serve him with a free will, and to give ourselves wholly to the glorifying of his holy name. And therewithal (let us beseech him) also to grant us the grace, so to taste the benefits which he bestows upon us, as they may provoke us more and more to glorify him, and that it may be our continual exercise and study to sing and preach his praises always, and to acknowledge how greatly we are bound and indebted to him, that by that means our Lord Jesus may so reign over us, as we may be linked to him in inseparable [reconstructed: union], until we come to the kingdom that he has bought so dearly for us. That it may please him to grant this grace not only to us, but also to all people.