Sermon 43: Upon Ephesians Chapter 6

1. Children, obey your fathers and mothers in the Lord, for that is right. 2. Honor your father and your mother, (which is the first commandment with promise,) 3. That you may fare well, and be long lived upon earth. 4. Fathers, provoke not your children to wrath, but nourish them up in the nurture and warnings of the Lord.

Our resorting to Sermons, must be, not only to hear the things that we knew not: but also to be stirred up to do our duty, and to be wakened when we be slothful and drowsy, by good and holy warnings, and to be rebuked, if there be any stubbornness and malice in us. And that is the thing which Saint Paul tells us here, which every of us ought to have engraved in our hearts. For it is a thing which all of us understand by our mother wit, that children ought to be obedient and subject to their fathers and mothers, and also that there ought to be such gentleness in those that have children to govern, as to use them mildly, and not to give them cause of frowardness, through their over great roughness. This (say I) is known well enough of all men: but yet is not the warning that is given us here, more than is needed: For who is he that discharges himself of the things that are told us here by Saint Paul? Fathers and Mothers do diverse times mar their children with cockering them, and make them such Cockneys, as they lead them to utter undoing. Again, sometimes they be in such choleric fits and heats with them without measure or discretion, that they have no hold of themselves, nor no impartial dealing with them as there ought to be. As for children, although it be sufficiently proved to them, that they ought to be obedient and subject to their parents, does not the world see how they despise them, and as it were hold utter scorn of them? Nor are there almost any, which hold themselves in awe, and yield a right reverence to their fathers and mothers, in respect that God has bound them to it, and that they ought to do it. Therefore since we see here, that Saint Paul exhorts the faithful to things that are so common: therein we may perceive the frowardness of our own nature. For these are such things as we ought not to be put in mind of them, but every of us ought to be inclined of himself to do his duty without warning. God's Spirit then rebukes us for being so fleshly, that although we know a thing to be as rightful as may be, yet we cannot give ourselves to it. Therefore let us endeavor to fight against our own vices. For it is not enough for us to have learned what we ought to do: but also, because there is much fighting and striving in ourselves against it: after we once know God's will, and what is righteous and convenient, every of us must enter into himself, and beware that he draw not clean back, but that he imprison and bridle himself, and bear well in mind that it is not enough for him to have been instructed and taught, unless he do also thrust forth himself by force, and subdue all his wicked affections, how hard so ever it be to bring it to pass.

Now let us come to that which is said here. You Children (says Saint Paul) obey your fathers and mothers. True it is that (as Paul alleges afterward) God has in his law set down a more general term: that is to wit, Honor. For God meant to make us understand, that children ought to yield both subjection and reverence to their fathers and mothers. For such a one might yield obedience and subjection, as might nevertheless have a spiteful, a proud, and a lofty heart, and despise the party whom he serves. But when our Lord commands us to honor our fathers and mothers: under that he means to comprehend reverence, and moreover a performance of all duty: that is to wit, that children should understand, that they be bound to serve their fathers and mothers, and to be subject to them in all things to the uttermost of their power. You see then that generally God will have children, not only to be obedient and subject to their parents, but also to yield them reverence, and moreover to do their duty towards them, in succoring them, and in doing them all the ease and comfort that they can, assuring themselves that they be not their own, nor at their own liberty, but that they owe all service to them by whose means they came into the world.

And Saint Paul says expressly, in the Lord: meaning that there is a double bond to hold us in this subjection. For (first) there is the order of nature, and again, God tells us, that he has set us in this earthly life with condition, that fathers and mothers should have superiority over their children. The Heathen men shall not fail to be found guilty, though they had not the law to direct them, nor were taught the doctrine which we hear now by the mouth of Saint Paul. Insomuch that if a child were stubborn against his father and mother among the heathen, he was as it were abhorred, and there was neither great nor small which could not judge of it: Nor shall they escape God's hand, since they be condemned already in this world: for (as I said before) it is a thing that is engraved in the hearts of us all, and also as manifest as may be. However, besides that which we know naturally, God adds his own will for a further and more ample confirmation, and tells us, that he has so ordained and appointed it, and therefore that we must pass that way. Then since we perceive that God holds us under awe of our fathers and mothers: it is certain that we be so much the more inexcusable, if every of us submit not himself with meekness and humility. And they that have followed the order of nature among the heathen and poor blind souls, shall be our judges. For who has stirred them up to that? They had not the helps that we have: and yet they performed their duty. That then is the thing which Saint Paul intended, in saying, that children ought to obey their fathers and mothers in the Lord.

Now he adds, that that is right. As if he should say, no man shall gain anything by striving in this behalf. For we know that man's mind is so full fraught with pride, as there is no man but he would be a lord. As for subjection, it irks men to yield to it, until our Lord has framed us to it by his Holy Spirit. And for that cause also is the Spirit of God called the spirit of meekness and gentleness. And why? Because pride makes men like wild beasts, and puffs them up like toads, so as they cannot humble themselves. Saint Paul therefore perceiving that this vice is so rooted in our nature, and minding to redress it, shows that it is right, and that it becomes every man to employ himself to it, and that although there be any such sturdiness in us, as will not allow us to be subject to our superiors, yet this righteousness of God's (that is to say, the rule that he has set) must outweigh it. For when he says, it is right (or rightful) he brings us back to God's authority: as if he should say, seeing God has said the word, there is no further scanning of the matter, but men must stop their mouths, and seeing God has commanded it, men must obey it, assuring themselves that his will is a sure and infallible rule, from which it is not lawful to swerve neither to the right side nor to the left. And it is a good warning. For we see that although men were willing to do well, and had some good zeal toward it: yet will every one of us be wise in his own conceit, and when it comes to the guiding and governing of ourselves, we will needs bear sway above the word of God. Since then men are so foolish and presumptuous, as to attribute somewhat continually to their own wit: it stands us the more in hand to mark well what is said here: that is to say, that we must have the discernment and skill, to perceive what God commands and allows, and likewise what he disallows. Have we then a warrant of God's will? We must be contented with it. And if he once say, This pleases me: then is it rightful, though we perceive not the reason of it. Again, if there be some hardness: yet let us not ask why, neither let us reply against God, when he condemns the thing that seems not to be utterly evil in our eyes. Let us (say I) beware of such impertinence and devilish rashness, and let us follow that which Saint Paul tells us here, that is to say, that all that ever God has uttered by his word, is rightful, and that we also must avow it to be so without contradiction. For the true proof of our faith and obedience, is that when we think that this or that ought not to have been commanded or forbidden: yet we accept it for good and available, because God has spoken it.

Now hereupon Saint Paul alleges the commandment of the Law, Honor your father and your mother. And again he adds further, that it is the first commandment of promise. As if he should say, that God intended to bring us by all means to the subjection which we should yield to our fathers and mothers. It ought to suffice us that it is acceptable to God: but seeing he allures us moreover by gentleness, and will not frighten us with authority and force, but promises to prosper us, in serving our fathers and mothers: that ought to make us like the better of our subjection. Therefore Saint Paul having shown us that we must be subject to our fathers and mothers, except we will be rebels to God, and bend our horns against him, and turn all right and order upside down: adds, that we shall be too hard-hearted and willfully stubborn, if after God's commanding of us, this promise of his does not move us, whereby he intends to induce us so graciously, to do the thing that he wills us. And surely if we are not moved, indeed and even humbled by it: it may well be said, that the devil reigns wholly in us, and that he possesses our hearts. His saying then is, that it is a commandment which has a special promise, and so has no other commandment of the law but that. The promise is, that we shall live long upon the earth, indeed and in prosperity, because God will bless us, if we honor those that were the means whereby we came into the world.

And on the other side he shows what the duty of fathers and mothers is toward their children: that is to say, to treat them gently. Not to pardon them altogether, or to lay the bridle in their necks, and to let them do what they please: but to deal so mildly with them, as they do not in any wise put them out of heart (as it is said in another place,) but nourish them in the fear of God. By this word Nourish, Saint Paul means that they should deal gently with them, and show themselves loving toward them. However, this word is also seasoned (as you would say) with nurture and correction of God. Then is there on the one side Nourishment, that is to say, kindness and gentleness: and on the other side, Chastisement and Discipline, that children may be held in awe, and not be suffered to be wanton and unruly, but so brought up in the fear of God, as they may know that God has not left them without awe and lawless, but that he has given them overseers to rule their life. This is the effect of the thing that Saint Paul shows us here.

Now, to the intent we may have the fuller and more certain understanding of this text, we must mark first of all, that (to speak properly) we have no father but only God. True it is that now and then he is called the father of our souls and of our spirits, according as he is spoken of in the Epistle to the Hebrews (Hebrews 12:9). However, even as in respect of the flesh also, the honor and dignity of bearing the name of father, belongs not to any mortal creature: for it is God that fashions us, as it is said in the book of Job (Job 13:15). Is the seed of man (which is but corruption) able to fashion a body, wherein appears so excellent workmanship of God? (No.) Then let us understand, that inasmuch as our bodies are all of them records of God's wonderful power: he only deserves to be held and accounted as our father. Yet for all that, they also that beget us, and by whom we are brought into this world, are our fathers. By what title? Because God has vouchsafed to make them partakers of the honor that belongs to himself alone. And hereby we are put in mind, that in striving against our fathers and mothers, we make war against God. For he has imprinted his mark in them, and that title of theirs tells us that God has set them as it were in his place. Therefore we must hold it for an undoubted truth, that in honoring our fathers and mothers, we yield God the service that he requires of us, and which we owe him. And conversely, if we despise our fathers and mothers, and hold scorn to do our duties towards them: God is expressly offended in it, not only because we break the commandment of his law, but also because we despise his majesty, of which our fathers and mothers do bear a certain mark, as I have said before. And that is the cause why there is so rigorous a punishment in the law (Leviticus 20:9), against them that were disobedient to their fathers and mothers, that whoever had despised his father or mother, or uttered any cursing against them, or done them any harm, should be stoned to death. Therefore when children are so far out of order as to set light by their fathers and mothers: God will have them dispatched out of the world: for they are monsters, and an infection to defile the whole earth. Also he will not have any long examination, for such as lift up themselves against their fathers and mothers: but if the father and mother have once given this witness, Behold, this our son will not be amended: by and by thereupon let him be stoned (says he,) and let the world be rid of such an infection (Deuteronomy 21:18-21). God's saying so, is to show us, that it is too outrageous and horrible a crime, when children cannot find in their hearts to yield submission to their fathers and mothers: for it is all one as if they were fully bent to abolish the whole order of nature. That therefore is the end that we must begin at, to profit ourselves well by this doctrine.

And the same also is the cause why Saint Paul says, that we ought to be subject to our fathers and mothers in God: meaning thereby, that the thing which the pagans and unbelievers conceive darkly, ought to be much better known to us. For the pagans did not know well how to yield a reason why children ought to yield this subjection and obedience to their fathers and mothers, save that it appeared that there is a certain equity and right that required it, and that that was the reason. But as for getting to this ground of the matter, that God is our father, and that he requires this subjection at our hands: that they could not do. And why? For they knew not whether there were a God that created and fashioned them, or not. But we which know that God who is our Creator, is also our father, and that to be so, belongs to him, and that he has reserved that honor and dignity to himself: and again, that he will have fathers and mothers to be also partakers of that privilege: we must of necessity conclude, that we ought to obey our fathers and mothers, indeed even in God, as though he received at our hands the honor and service which we do to them that represent his person and majesty here (as I said before,) which is despised in the stubbornness and disobedience of children to their fathers and mothers.

Here again I must put you in mind of a thing that I spoke of before: that is to say, that when God's will is once known to us, we must bridle ourselves short, and not take leave to reply against God, and to ask why God likes this, or dislikes that: but admit his will as the sovereign righteousness and equity. And where shall we find that will of his? In his word. For when Saint Paul intends to prove God's will, he soars not in the air above the clouds, but brings and alleges the things that are contained in the law. So then, to rule our life aright, let us apply our whole minds to seek out the things that are pleasant and acceptable to God, as he shows them in his law, in the Prophets, and in the Gospel. That is all our wisdom. And let us beware of the overboldness which I said was devilish, which is, to be wise in our own conceits, and to say, How should this be? Why should that be? But let us simply obey our God.

Furthermore, here is also a promise. Indeed, a question might be raised here, why Saint Paul says it is the first commandment of promise — seeing there is a promise added likewise to the second commandment of the law. For there it is said, I am the Lord who does show mercy in a thousand generations, to such as love me, and keep my commandments. Here is a much larger promise than that of which mention is made in this text. And how then does Saint Paul say that it is the first commandment with promise? The answer is easy: for God's promising of mercy to a thousand generations in the first table is not a restraint of it to that only commandment, but an extending of it to the whole law — as if he should say, there is nothing better for you than to submit yourselves to my will, for otherwise you are in a cursed plight. And for proof of it, do not all things that you can hope for come to you of my only free goodness? Now, for my part, I will not fail such as serve me, and seek to honor me — but they shall find continually that I am a merciful God. Herein (as I said before) our Lord's intent is to draw us to the obeying of his commandments and ordinances with a willing mind. And so it is no special promise proper to any one commandment alone. But the promise that Saint Paul speaks of here — (where it is said) Honor your father and mother, that you may live long upon the earth — is peculiar to that commandment alone. As if he should say, God is so gracious that he will cause them to prosper through his blessing and favor, who behave themselves humbly and meekly, and yield due reverence to their fathers and mothers. Not without cause, therefore, does Saint Paul say that it is the first commandment with promise — namely, with such promise as is special, and has respect to no other commandment than that.

Now let us come to the promise. God says, that such as obey so, shall live long. Hereupon we may gather, that this present life is not to be despised, because it is a record of God's fatherly goodness and love towards us. And in good sooth it is no small thing, that God vouchsafes to create us, and to set us in this world, not only to live here as brute beasts, but also to reign as his children, and to have dominion over all other creatures. It is said, that his goodness and mercy extend even to asses, oxen, and horses. And why? For when he makes the earth to bear hay for cattle: does he not therein show a wonderful goodness towards the poor brute beasts, as I said before? But there is a far other reason in respect of us. For how do we enjoy all the goods and riches whereof the earth is full? God has poured out his bountifulness in that the earth brings us forth such a sort of sundry fruits. Indeed we cannot look up heavenward, high nor low, but we may perceive a thousand (indeed infinite) records of God's goodness. To what end shines the sun, but to give us light? And are not the Moon and the Stars ordained to do us service? And yet are they as noble creatures as may be, insomuch that the heathen folk worshipped them, thinking that there was some Godhead enclosed in them. Again, when we look downward, we see what good things God has appointed for our use. And although he feeds the beasts, yet in the end all redounds to us, according as Saint Paul speaks of them, saying: has God a care of the beasts? That is to say, when God vouchsafes to help the beasts in their need by his providence, he does it for men's sakes. Seeing that God has harbored us after such a sort to make us possess so many good things, besides his creating of us after his own image and likeness: is it not an inestimable benefit? So then, this present life is not to be held in scorn. But there is yet more: God has set us here as it were in a journey, to come to a further matter: that is, namely, to the everlasting rest, and to the heritage of heaven. Then if this present life guides us there, that is to say, to the glory which God has prepared for us, and which was purchased for us by the death and passion of our Lord Jesus Christ: thereby we see that it is a great benefit, and meet to be esteemed at our hands. True it is, that there are so many miseries in our life, that it were much better for us never to have been born, than to linger (continually) as we do. Therefore if a man consider how wretched our life is in itself, and to what a number of griefs, anguishes, pains, and vexations it is subject: surely he will say, it were better never to have come out of our mother's womb, than to enter into such a sea of confusion as we see upon earth. Nevertheless when all comes to all, we shall find that God's goodness exceeds all the chastisements that he sends us for our sins. This life should of itself be nothing but happiness and rest, if God had not made us reap the fruit of our sins and transgressions. Yet notwithstanding when God does now and then afflict us with some barrenness, or kill our vines with frost, or drown our corn with wet, or parch it up with drought, and (to be short) send us famine and dearth: they are as a rod of God, to show us that instead of his former liberality, he is now become contrary to us. Likewise are the plague, war, particular diseases and sicknesses, harms, reproaches, and all other such things as work us grief or displeasure. They are all chastisements whereby God puts us in mind of our sins and faults, on purpose to humble us that we might know what we are, and finally to make us ready to forsake the world the more willingly. However, when we have gathered all the afflictions, troubles, and griefs that we see, into one heap: yet we see well (as I said before) that God makes us to feel the taste and savor of his goodness, in that he gives us sustenance in this world. And this present life is ever as a record of his love. For proof thereof, we should quail at every temptation, and at every vexation that might befall us in this world, were it never so little, if God gave us not some cheering to mitigate his rigor withal. For he does always show such an outcome, as may cause us to conceive that he does not intend to handle us according to our deserts, but that in his chastising of us, he leaves always room for his mercy, as he himself says in Habakkuk. Not without cause then does God promise prosperity in this life, to such as obey their fathers and mothers. True it is, that Moses meant the land of Canaan, because he spoke to the people of Israel which were to be settled there. Therefore as in respect of that people it was a particular lesson. Yet notwithstanding, not even we at this day can set our foot in any place, but that we are after a sort harbored there by God. Therefore we must all of us hope for the blessing that was promised in old time to the Jews, of bringing them into the land that was promised to them for their inheritance.

A man might move other questions here. For we see some that are disobedient to their fathers and mothers, which nonetheless do live still, and others which are of a good, gentle, and tractable nature, do die: so as God should seem to annul the promise that he made in his law. The answer to this is this. That God does them no wrong whom he calls out of this world to take up to himself, nor does he impair their state. But to the intent we may have a more evident and easier answer: let us mark that things do not always fall out alike as in respect of temporal promises. As for example: God promises to prosper all them that serve and love him in singleness of heart. And how does this fall out? We see a number of poor believers, which are wretched toward the world, and rejected and despised of all men. And where is this promise of God? As I said, we must always have this condition added, that God gives us whatever he knows to be expedient for us. There are two sorts of God's promises: and we must mark well that. Some of God's promises belong to the salvation of our souls, as his receiving of us to mercy, his pardoning of our sins, his showing of us his will, his giving of us power to withstand Satan, and his strengthening of us against all temptations, by holding us up with strong hand, that we may never fail: in all these things we must firmly and steadfastly believe that God will perform whatever he says, yes and far more than our understanding can see or conceive. God then will surpass all our wit and capacity, in things concerning the everlasting salvation of our souls.

But there are other promises to pass this world with, for the easing of us in our miseries. In those God will portion out our morsels, so as we shall now and then have hunger and thirst with them. Yes and yet does that not prevent him from being faithful still. For (as I said) he knows what is fitting for us, and therefore we must not take his promises precisely word for word in those cases: that is to say, we must not take them according to the bare letter or sound of them, to say, that God should do all that is said there to the uttermost syllable: No: but we must always bear in mind, that he knows what is for our benefit. Now then, if he takes us soon out of this world, it is because he knows it to be for our welfare and salvation. And so you see that God does not falsify his promise, when he takes those away in the flower of their age, which have obeyed their fathers and mothers. Surely none does so discharge himself, but that he should always be found faulty, if God wished to sift him with rigor: but yet shall some have done their duty in such wise, as God likes well of the obedience which they have yielded, and yet notwithstanding he does not fail to take them out of the world: for he sees that it should not be for their profit to tarry there any longer. As for other reasons that are hidden in him, and in his secret wisdom, it concerns us to cast down our eyes at them, because we cannot attain to them. However let us understand, that if there were no hope of a better life, those that are taken away so soon out of the world, were to be greatly lamented. But seeing we know that this world is but a pilgrimage, and this life but a journeying to bring us to the rest of heaven: we must not complain when God delivers us from the great number of miseries with which we are besieged here beneath, to take us up to a perfect happiness which waits for us above. But however the case stand, let us bear in mind the thing that is said here: that is to say, that when God holds us long in this world, it is as a pledge of his fatherly love towards us. And therefore we ought to be the wiser in reckoning the days that we live, while we are in this life. And for the same cause also does Moses say in his Song, that it is great wisdom when men can know to count their days, and to consider the shortness of their life, that they may hasten apace to heaven.

But we must also count our days to a different end, and for another respect, which nonetheless is not contrary, but both agree very well, and that is, that when we are come to the age of discretion, so as we know that God has created us to be glorified by us in this world: we must on the other side consider how we have dishonored him, and think continually upon the time past, remembering how we have spent it: and this must we do from day to day, and from month to month. And when we come to the year's end, let us think thus with ourselves: Behold, God has bound me to him a great many ways: and how have I counted his benefits that I have received of him all my life long? Can my mind attain to them? Alas no, nor to the hundredth part of them. Therefore we must make a rehearsal of all our years and days, that we may be put in mind to love and honor God, when we see how greatly we are bound to him, for his maintaining of us so long a time, and for his patience towards us in bearing with us. For if we should make comparison of the faults that we shall have committed: there is not so little a fault which does not demand that we should be confounded at his hand, and yet notwithstanding he continues still his goodness towards us. Therefore let us mark well this doctrine, that is to say, that this present life binds us to God, because he makes us to taste his fatherly goodness in vouchsafing to maintain us well, and in extending his bountifulness towards us, and in being so gracious as to turn all his corrections to our benefit, and moreover shows us that he will have us to be trained in this world to know him for our father, in that he gives us his word and Sacraments, whereby he assures us that his setting of us here beneath for a time, is to draw and to gather us in the end to himself. Therefore if we consider to what we are called, and to what end we are created, namely, to pass through this world and to be taken into the heritage of heaven: we shall perceive that this present life is well worthy to be esteemed, if we consider the benefits that God imparts to us here.

It is also to be noted herewithal, that we shall never have any prosperity or welfare in this world, except we be in God's favor. Therefore in saying, that you may live long, and fare well: he shows that the having of long life is not all, but that it behooves us to feel his blessing therewith. For the wretched unbelievers who conceive not the thing that I intend to declare — (that is to say) that God pours out his riches upon us, to the intent we should know him to be our father, and be confirmed more and more in trusting in his goodness and love — may well come to great years: but what do they in this world? What is their life? It is certain that all that ever they have, shall turn to their greater condemnation, and their riches wherein they joy, together with their delights and pleasures, shall but provoke God's wrath, and all the goods that they enjoy, shall serve but to the further enhancing of their wickedness, and to make them the more damnable. Then is it but a wretched life, if we can perceive no token of God's goodness in it.

And moreover we must proceed further to the second point, which is, that such as are so disobedient to God, and to their superiors, have no rest, but have a worm that gnaws their consciences, and are always in unquietness. To be short, experience shows, that there is no welfare in this present life, except we be blessed of God. This diversity is not to be seen always as in respect of outward appearance: but yet do the faithful know well enough in themselves, that God gives them all things that they want. And so God promises not long life only, but also his blessing. As if he should say, you shall not live, only to linger here below, or to get yourselves more grievous damnation, or to repine and to gnash your teeth, and to torment yourselves with afflictions, miseries, and troubles: but to taste my goodness. Although I exempt you not from the troubles, encumbrances, and griefs of this world: yet shall you always have some cheering, so as you may feel that I have not forgot you, but that I take you for my children, yes and that all your sorrows and griefs shall turn to your benefit and welfare. Whereas the devil labors to keep you from coming to me, and to turn you away from your perfect felicity: I will draw you to it by means of the afflictions that you shall have in this world. The thing therefore which we have to bear in mind, is, that to be filled with the benefits which God bestows upon us in this world, and to live at ease, is not all that we have to desire: but to know that it is God that makes us to prosper, and that as he gives us life, so will he maintain us in it, and provide us of all things expedient and needful for the same. Therefore let us have it well printed in our hearts.

Now then if we be desirous to enjoy this promise of God: let each of us look to the discharging of his own duty. Indeed I cannot as now go through with the things that are enjoined here to children, and to fathers and mothers: and therefore I will reserve them to another time. Yet notwithstanding for a short conclusion, let us understand that God allures us to our duty, by showing that he seeks nothing else but our welfare and benefit, to the intent that we should with a frank and free heart receive the yoke that he lays upon our shoulders. And although it be an irksome thing to be subject to those whom God has appointed to be superiors over us: yet when we have first condemned ourselves for it, let us nevertheless yield to that which he says and utters, assuring ourselves that he procures our welfare, and would gladly win us by gentleness, and not by rigor: and let that make us the more obedient. And also generally, forasmuch as we see that all superiorities are of God: let us understand that we cannot contradict them, but we shall lift up ourselves against his majesty, and bend our horns against him: and that on the contrary if we bear subjection willingly, we may assure ourselves, that it is an acceptable sacrifice to him, and not doubt that our labor shall be lost in serving him. Not that God will recompense us by his promises, as though we had deserved aught at his hand: but he will do it of overplus. For as I have declared already, we be bound to obey him in all things that he commands, neither must we think him beholden to us for it, nor think to bind him to us by any means, but that although we be bound to him, (as we be wholly his) yet he of his overflowing goodness vouchsafes to bless us, and to make us feel his favor, when we have reverently followed the things that he ordains in his word. That then is the recompense which we ought to hope for at God's hand: however not as the Papists say, ho, God promises us, and therefore we deserve. They bear themselves in hand that God is beholden to them, because he has bound himself willingly: yes, but that is of a free (and undeserved) goodness. However, we must not fall into such foolishness, but understand that God being no whit at all bound to us, does notwithstanding vouchsafe to win us by gentleness, to the intent we should serve him with the freer mind and more cheerful courage. Thus does he call us to him by all ways. And therefore so much the [reconstructed: more wicked] are we, if we bow not our necks willingly to give ourselves wholly to him, without seeking of any thing but only to frame ourselves to his good pleasure and will, which is our chief rule, by renouncing all our own affections.

Now let us fall down before the Majesty of our good God, with acknowledgment of our faults, praying him to vouchsafe to bury them, and to wash us from them, for our Lord Jesus Christ's sake, and to govern us in such wise by his holy Spirit, as we may be reformed to obey wholly his holy will, and to follow his commandments, which he has given us for a rule, and that therein we may show ourselves to be his true children, likewise as he has vouchsafed to show himself our gentle and loving father. And so let us all say, Almighty God heavenly father, etc.