Sermon 44: Upon Ephesians Chapter 6

Servants, be obedient to such as are your masters as touching the flesh, with fear and trembling, in singleness of your hearts, as to Christ. Not with eye service, as men pleasers, but as the servants of Christ, doing the will of God from the heart, serving the Lord with good will, and not men. Assuring yourselves, that every man, be he bond or free, shall receive of the Lord the good that he shall have done. And you masters, do the like to them, forbearing threats, assuring yourselves that the Lord both of them and of you is [reconstructed: in] heaven, and that in him there is no respecting of the outward appearance of persons.

We have seen already, that besides the general rule which God has given to all men, here are also several warnings, how every man should behave himself in his degree and calling. And we have seen already what the husbands ought to be towards their wives, and how the wives should behave themselves towards their husbands: what gentleness parents ought to use towards their children, and what subjection children ought to use towards their parents. Now Saint Paul speaks of masters and servants, however, not of such servants as we have nowadays, for at that time there were no servants that served a year or two for wages, but they were held in bondage for life and death, and were in the same taking that they be whom nowadays we call bondslaves. But we need not to stand any longer as now to have further knowledge of them. Yet notwithstanding we have great cause to praise God for taking away of such bondage from among men. For no doubt but it was too excessive an authority which masters had in those days over their servants. They held them as brute beasts, and they had liberty to kill them for every fault. And indeed they had prisons in their houses to keep them locked in the stocks, they racked them, they rent them in pieces, and (to be short) they used them horribly, indeed and even beastly. Yet notwithstanding, because of man's naughtiness, it was our Lord's will that this state should be still suffered. Moreover, we see that even they which are avowed to have lived in the fear of God, and to have excelled in his Church, left not to keep bondmen or slaves in their houses, however, they used another manner of gentleness towards them, than the infidels did, according as we shall see here in Saint Paul's teaching.

Also there was a reason that constrained masters sometimes to use the greater rigor towards their slaves, because it was a common proverb among them, that look how many slaves they had, so many enemies they had: and that was by reason of their holding of them in awe by extreme force and violence, as those are nowadays upon the sea, which are called galley slaves. And I have already touched what and how excessive [reconstructed: outrages] were done to them. There was a great number of those bondfolk, and rich men had as it were half armies of them, insomuch that some had five thousand slaves in one house, and that was the way to have one's throat cut five thousand times, if there had not been good heed taken to keep them fettered. And this came of sin, as one mischief tolls on another, until things have come to utter confusion. But if we consider what the right or authority of masters was, we will always say, it was a thing utterly against all order of nature. For we are all fashioned after the image of God, and therefore that a reasonable creature in whom God has printed his mark, should be put to such reproach, it was far too far out of all order. But such are the fruits of the disobedience and sin of our father Adam, that all things were turned topsy-turvy. Also on the other part, inasmuch as servants were in such subjection: it seems that if they could by any means pluck their necks out of the collar, it ought to be lawful for them, and it was an honest excuse so to do. But however servants fare, Saint Paul commands them to obey their masters, and to be subject to them. Indeed he does also exhort the masters not to abuse the power that was given them, nor to think that the thing which was granted them by the law of man, was so rightful and impartial before God, as they could not be blamed for it. Saint Paul then counsels masters to assuage the excess of their superiority: but yet will he have their servants to submit themselves to it, and to bear the yoke that was so hard and heavy. Now it might seem that he did servants wrong therein, and that he should rather have cried out against the common abuse, that such outrage might have been laid down. But we have two principles to remember to restrain us from attempting of any change.

The one is, that forasmuch as it had been God's will to put mankind into confusion, and that all men both great and small should be put in mind that Adam had perverted the order of nature, therefore Saint Paul counsels servants to bear such subjection, assuring themselves that it comes of God, and therefore that they must take it patiently. The other is, that the Gospel serves not to change the common policies of the world, and to make laws that belong to the temporal state. It is true that Kings, Princes, and Magistrates ought always to ask counsel at God's mouth, and to frame themselves to his word: but yet for all that, our Lord has given them liberty, to make such laws as they shall perceive to be meet and convenient for the government that is committed to them, however they must call upon God to give them the spirit of wisdom and discretion, and because they are not of ability to rule of themselves, they must take advice and counsel at God's word. Yet notwithstanding, the doctrine of salvation, which is called the kingdom of heaven, and the things that belong to the bridling of us in this world, that men may know how to behave themselves one towards another, are sundry things. That therefore is the cause why Saint Paul left slavery, bondage, or servitude as it was.

And he exhorts servants to do their duty, in fear and trembling, that is to say, with all lowliness and reverence: indeed and he adds further, with singleness of heart, which he matches against all the fine slights and shifts to which the servants and slaves of that time were too much given, as is to be seen in them that have written of them, and have set forth the manners and trade of life which was in course and use at those days. And let us mark first of all, that Saint Paul thinks it not enough for servants to seek the benefit and profit of their masters, and to be willing to obey them, and to be forward in executing whatever is commanded them: but he requires reverence above all things, as I said before. Let servants understand, that although they should not be enforced, nor chastised with whipping when they do amiss, but that they had gentle and meek masters: yet notwithstanding they ought to bear patiently the state wherein they be, assuring themselves that God allows of it, and that the superiority which their masters have over them, how hard and grievous soever it be, is nevertheless ordained and established of God. And that is the cause why he sets down the word singleness. For we be over-witty in seeking our own advantage, and there is none of us all which is not a great doctor in matters concerning his own profit. Why should such a one (say we) have this prerogative above me? What reason is there that I should be bound to him in that? Take the handicraftsmen, that never knew word of learning, and deal with them in daily matters, and in things that may make with them, and they be so skillful in debating their case, that you would take them to be all men of law. Forasmuch then as men are so wily in seeking their own commodity and profit, to the hinderance of others: Saint Paul does purposely set down singleness of heart, which serves to sift all affections, and to overthrow all things that men can devise to hinder themselves from doing of their duties.

Now he sets down purposely these words: As serving the Lord: and it is the chief foundation that we have to lean on, when the case concerns the doing of any duty towards men. For if we stick to creatures, we will say, Came we not all out of the Ark of Noah? Why should he be better esteemed than I? Is it fitting that I should be put under his feet? What reason is that: and all the rest of the words which we hear every day. For we have skill enough to allege exemption, and so little do we think ourselves bound to others, that we think all others bound to us. The mark therefore that all men shoot at, is, that every man would be a lord, and no man admit any subjection. And so it would needs follow, that we should be as wild beasts, or rather as dogs and cats (as men say), until we knew that God likes well of the service that we do to creatures. If we be not thoroughly persuaded of that, we may well make some fair countenances, and please men: but our mind shall never be right and well disposed, until we be come to the point that we know, that our Lord accepts our service.

But there is yet one other cause that might hinder us, or rather cool us in the discharge of our duty towards other men: and that is, men's unthankfulness. For they whom we pleasure, do commonly [illegible] us no thanks, but rather think that we be made for none other purpose but to serve them. When we see them requite our service so ill, it spites us: and it were enough to make us leave off altogether. Now then it is needful for us to come back to that which Saint Paul tells us: namely that God is above all degrees, and that he having superiority over the world, will have every man employ himself with all humbleness, and that all subjections which he has ordained in the world, to remain firm and inviolable. This is the effect of the thing that Saint Paul tells us here.

Now first of all we have to mark the general article which I come now to touch: which is, that when we have superiors over us, we must not obey them as enforced, but because God has ordained them, and there is no preeminence but of him, as Saint Paul declares to the Romans (Romans 13:1). It is true that there he speaks expressly of princes and magistrates: but yet for all that, it extends to all authority, as to that which parents have over their children, husbands over wives, and masters over their servants. Therefore we must be fully persuaded of this, that God's intent is not that all men should be shuffled together, (as it would come to pass, if there were no restraint,) but that some should rule and have authority to command others, and that they which are under them, should obey. Then is it an irrevocable sentence of God, to which we must hold ourselves and be contented. For if we protest ourselves to be willing to obey God, and in the mean while will needs remove all order that he has set among us: all that we speak with our mouth is but hypocrisy. Therefore we must give a proof of our humility toward God, by our willing and easy bearing of man's yoke which he has laid upon us as it were his own hands. Let that be for one point.

Now (as I said) this comprehends all subjection, as well of people towards princes and magistrates, of children towards their parents, and of wives towards their husbands: as also of servants towards their masters. And when we once have that, it will be easy for us to withstand all the troubles and encumbrances that hinder us, and turn us away from our duties. For what is the cause that we cannot submit ourselves to God's will? As I said, all these disputings are unavailable and fond, when a man shall say, Why am I bound to such a one? Why should he hold his foot upon my throat? Who has given him more authority than me? But seeing God has told us that he will have it so: it behooves us to hold our peace. Therefore if we be fully persuaded of it, we shall be too froward if we show not by our deeds that we be willing to please our God, and to fulfill his good will. For if a master have a great multitude of folk in his house, he shall be of sufficient authority to appoint whom he lists to have the oversight of it, and they must be obeyed. A prince has his officers, and they must command, and others must hearken to them, and simply obey them. And what is to be done then, when our God who is the sovereign Lord and father, and has the right of preeminence and dominion over us, will have us to obey such as he has appointed, without making any reply? For what can it boot to say the contrary? Therefore (as I said) let us print this counsel of Saint Paul's thoroughly in our hearts, that when we do our duty willingly and unfeignedly towards those whom God has set in authority over us, we serve God himself. And truly, without that mind, all the virtues that we can have in outward show to the world, shall be but smoke, as you shall see a number of men that pretend marvelously well, insomuch that they whom they serve, shall be contented too well with them. But although such dealing be allowed among men: yet is it nothing worth before God. And why? For God will be honored at our hands: he will have men to enjoy their right in such wise, as neither he be forgotten, nor they as it were defaced. Therefore if we will but only obey men, and despise the thing which God will have to be as an acceptable sacrifice to himself: what a dealing were that? Then let us tend always to him, and dedicate ourselves to him. And forasmuch as it is his will that we should be underlings, let us bear that yoke willingly, and with a free and unslaving or unconstrained mind.

And for the same cause Saint Paul says expressly, Let not your service be eye service, as though you sought to please men. And in very deed, they that play their pageants so fair (as they say) seek either recompense, or else to be well entertained and fed with the fattest, or else to have greater wages, and afterward to have some extraordinary gift or reward when occasion serves. That is the thing that men hunt for, when they have not an eye to God. But Saint Paul tells us, that although they whom we serve be so froward, as we cannot tell how to content them, and we have not any hope that ever we shall get the value of a button at their hands: yet we must nevertheless perform our duties towards God. And here we have to gather, that in all things which God commands us, we must not only employ our eyes, our feet, our hands, and our arms (as they say): but we must begin with the inward affection. Therefore when Saint Paul says, not with eye service: he shows us, that if we desire that our Lord should allow our services as good and lawful, our heart must go foremost, and guide all our members, so as there be no counterfeiting: accordingly as it is said, that he regards faithfulness, that is to say, that we should deal soundly, plainly, and substantially. Thus are all gay shows quite dashed. For (as I said) there is great pretence of virtue in many men, but God accounts it every bit as nothing, and in deed it is but hypocrisy. Therefore if we will begin to serve God well, let us learn to leave doubleness: and that we may build substantially, let us always lay that foundation, accordingly also as we see how he had rather to be loved than feared. True it is that we owe him reverence, and that we ought to tremble at his majesty, but yet when he shows us the chief thing which he requires, and which pleases him best, he says, What is it, O Israel, that you shall find in my law, but that you love me, and stick to me? Seeing that our Lord requires this willing affection, and that we should resort to him with a free and frank heart: think we that he accepts anything at our hands, when we come to him grudgingly and repiningly, and yet pretend to marvelous earnestness towards men? However the world go, we will always have this back nook in us, that we would be exempted from the obeying of God. Therefore we must take pleasure in his service, and it must be our joy and delight, so as our bondage must be more sweet and pleasant to us than all liberty, indeed and than all the realms and kingdoms of the world.

And Saint Paul says expressly, 'Masters, as touching the flesh,' because among other [illegible] lights of Satan with which he [illegible] to trouble the world in old times, and also to make the doctrine of the Gospel hated: he did put this heresy into a number of men's heads, that if we are once spiritual, we must no more be subject to any worldly and transitory policy, nor is that the state of God's children. And we also have seen in our time a sort of seditious and mad-headed people, who have endeavored to abolish all principalities, to take away taxes and imposts, and to make every man master of himself, like mice in the chaff, as they say. And they grounded themselves upon this foundation, that in as much as God has adopted us to be his children, and the world is now renewed, to the end we should be grafted into the body of our Lord Jesus Christ: it is a thing against reason, and contrary to all equity, indeed and even against the honor of God, that unbelievers should reign over us, or that they who name themselves faithful, should [illegible] sovereignty over their brothers and neighbors. See how the devil labors to drive it into men's heads, that the Gospel confounds all order in the world, to the end that men should hate it and abhor it. Again, to say that there is no man better than another, is a pleasant speech, and very fit to entice a great number of folk. Saint Paul therefore says purposely, that although masters [illegible] temporal authority, and that their superiority does [illegible] the flesh, that is to say, this present world, and this transitory life: yet must they not be defrauded of their right, nor did our Lord Jesus Christ come to make a confused equality here, so as it should not be known who is great, and who is little, but to make every man hold himself quietly in his calling, without looking loftily, as it is said in the Psalm. The way to make us humble and meek, is to have an eye, every one of us, to his own calling, so as the person that is advanced to authority and honor above others, be not puffed up with pride and presumption for it, but rather abase himself before God, assuring himself that he is doubly bound to him, for exalting him after that sort: and the meaner sort maintain themselves in their meanness, without usurping that which belongs not to them. Likewise the way for fathers to have such obedience of their children as is requisite, is to treat them gently. that husbands also rule their wives with all concord and friendliness: that princes abuse not their subjects as wretched beasts: and that [illegible] devour not their [illegible] too much: and therewith, that such as are the meanest sort in the world, consider that God has set them in that state, as though he had appointed them their place there with his own hand. Therefore let not the common sort advance themselves, but be contented with their state.

That (say I) is the cause why Saint Paul sets down this saying expressly, as touching the flesh. It was not to bring masters into contempt for reigning over their slaves, but to prevent all objections that men might allege, when they would seek privilege to exempt themselves from obedience to God, and to all order that he has set. And therewith he also makes us understand, that the same subjection is no prejudice to the faithful, but that they may continue still in full liberty, as in respect of their souls. For the devil uses that color also. What (says he)? Seeing that our Lord Jesus Christ has shed his blood to purchase us freedom, why should we not continue in it? Indeed, but Saint Paul answers thereto, (as he has done with more large circumstance in the fifth Chapter of the first Epistle to the Corinthians:) that the bondage which we yield to our superiors, is only as touching the flesh, and that our souls and consciences cease not to be always frank and free before God. And therefore it is a childish objection, to say, that seeing our Lord Jesus Christ has set us free, why should men make us bond? He has not set us free as touching our bodies, for it is his will that there should be principalities and lordships still in the world: which cannot be, but that some must be subject, and others have preeminence and authority. For as much then as our Lord has so distinguished the two governments of the body and of the soul, and that the one is spiritual, and to be governed by his word, as in respect of our walking before him to attain the kingdom of heaven: but when it comes to the behaving of ourselves towards men, who are of our own body, then we must learn to frame ourselves to all good policy: let us assure ourselves that yet for all that, our state is no whit worse before God, than if we were kings and princes, and all [illegible] trembled before us. Indeed and the things which we do heartily in serving creatures, turn so much the more to the exalting and magnifying of God. For needs must he be a man of noble mind, who can stoop so low as to obey willingly, (not regarding) how great, how skillful, nor how rich so [illegible] change their state: for we see how Saint Paul has cut off all occasion of such dealing. And therefore let us learn by that which is told us here, that first and foremost we must have God as it were fastened before our eyes, and know that he has set us in this world to serve one another in such sort, as we must notwithstanding live together in all humility, and not disdain to do our duty even towards such as are not so sufficient as we could wish, and as we take ourselves to be. Be we once at that point, it is certain that we will every one of us submit ourselves willingly according to the state that God calls us to, and hold ourselves in the place where he has put us.

Now if Saint Paul would that the slaves of his time should be so obedient to their masters, there is less excuse in these days, for servants that take wages. Let us compare the one with the other. Those poor souls (as I told you before) were handled so rigorously, that their masters might imprison them, put them in the stocks, rack them, dismember them, maim them, yes and kill them. It was a grievous case, and yet were they bound to it for life and death. There was no limitation of term but only among the Jews, among whom God had appointed a term. But the common and general law of all nations was, that bondfolk with their children should continue bond forever, so as the father had no more right to his own child, than a horse (as you would say) or any other beast had over the young ones that came of their seed. And was not such a state as bad as a hundred deaths? Yes: for man does always covet liberty, and to take his ease, and to eat his bread with quietness: and those wretched slaves had not a bit of bread at their own appointment. As touching their persons, they were worse than captives, as I said before. And yet for all this, God wills and commands strictly, that they should bear this state patiently, and perform their duties faithfully, and fall to it with a free and cheerful heart. Now what is to be said of hired servants, which may warn themselves away, and have their wages paid them when they have served out their year, and are used and treated much more gently and liberally than those poor slaves were? For they were fain to labor every one in his trade and craft, they earned their bread, they drank water many a time scarce their fill, and they were shut up in cabins, where they were enforced to do their tasks. Then if servants nowadays cannot stoop so low as to bear the state that God has laid upon their backs: it is certain that they be too inexcusable. As much is to be said of subjects toward their magistrates. Therefore inasmuch as we see that our Lord spares us: we be so much the more bound to the subjection which Saint Paul speaks of here.

Furthermore we have to weigh yet again the words where he speaks of frank and free-hearted willingness. For it is impossible for us to find any taste or savor in our state or calling, of whatever sort it be, except we know it be for our benefit and welfare. For we can reap no great profit of the serving of creatures. We must therefore resort always to our God, and aim at this mark, namely that seeing he has been so good and gracious to us as to set us in this world, and to maintain us here, and to show himself so good a father toward us, that all that ever we have, does come of him: we must show the reverence which we bear to his majesty, and labor to please him in such wise, as we stick not to be subject to men, nor take it in grief or in scorn. So shall our state be greatly sweetened, when we know that God accepts it in good worth at our hands.

And that also is the cause why he sets these things as one against another: not to show any contrariety, but rather to accord them together. For he says, that we must serve God on the behalf of our masters, with all willingness: and afterward sets down God's will on the other side. Then is it a very good melody which answers very well, that we should know how it is God's will, that servants should obey their masters. And this will of God's must dispatch all objections that might hinder us or stop us. When the devil tempts us to think anything strange that is commanded us, he entices us to our destruction. Now then, let us take God's will as our sovereign welfare and perfect happiness, assuring ourselves, that however we be handled at his hand, yet he loves us still, and has an eye to that which is good for us. Let that serve for one point. And if we have such persuasion well rooted in our hearts, it is certain that this willingness which Saint Paul speaks of will follow with it, so as we shall find no loathsomeness in ourselves, to grudge against it, as we see they do which are enforced to do things against their wills: for they grunt at it, and although they dare not be acknowledged of it, yet their hearts are bitter, and there is nothing but rancor in them. Therefore Saint Paul sets down willingness, that is to say, that we should do all things with a good will and freely. And so shall we make our state pleasant and agreeable. For as for them that do nothing but by force and constraint: they cannot avoid the necessity of obeying, and yet in the meantime they be tormenters to themselves, and work themselves more spite than they could receive by all the sorrows that they can allege. For when we be handled roughly by our masters, superiors, and magistrates: yet if we be sure that God accepts our service, it assuages all the grief that we can conceive, so that when we have done our duty, we take our repast with praising of God, we take our rest as a relief that he gives us for our infirmities, and besides this we will ever have an eye to the heavenly life, and take courage at it to walk on, though we have never so many stops. You see then that God's children shall always make a hundred times better market, when they do their duty in serving God freely: than they that go to it as though nine men held them, (as they say) and discharge it very coldly with grudging and repining.

Furthermore let us mark, that Saint Paul here brings us three times back to God and to our Lord Jesus Christ: and that is to rid us of this imagination which we might conceive, that if other men misbehave themselves toward us, the bond is broken to us, and therefore that we may exempt ourselves from subjection if we can. As for example, if a servant have a master that is too rigorous and difficult, he thinks with himself, why? What do I? And so, servants think themselves half quit, if their masters perform not their duties toward them. But Saint Paul declares expressly, that although masters be so cruel as they do by no means spare such as are under their hand: yet is not their superiority diminished thereby. True it is, that in respect of themselves such masters are unworthy to have authority, as we shall see hereafter. But yet for all that, he that is the inferior must hold himself still under the yoke, because he sees that God has so ordained it. That is the effect of the thing which we have to bear in mind.

And on the other side, Saint Paul forgets not servants, that he should not procure them their right, and that which belongs to them. For he commands masters to do the like to them, not as [illegible] (as they say) but so as masters consider, that although the civil laws lay the bridle loose in their necks, yet does not God grant them leave to do what they please, but speaks as well for the one as for the other: which thing we must bear well in mind. Now for the masters he gives this rule, namely that they must look well about them how they rule, because they have a common master in heaven, who accepts no persons. As touching servants, he says, my friends, though you have not such recompense in this world as you would desire: let it suffice you that God accounts you not as slaves. It is true that you are despised in the world's eyes, but you have your inheritance in heaven, and our Lord accepts your service, and you shall have your reward paid you as well as if you were Kings and Princes. That is the thing which we have to remember here. Indeed the time will not serve for the whole discourse of it: but yet we see, that first Saint Paul meant not to curry favor with the great and rich sort, by maintaining their right against their slaves: and also that he labors on the other side, to bring those to lowliness and meekness, which otherwise might have advanced themselves too much. And the same order ought to be observed by such as have charge in the Church, and are ministers of God's word: namely that they spare neither great nor small, but tell every man his duty. For since there is no accepting of persons before God: his word must be handled roundly, and we must not be dismayed at the highness and authority of such as are in estimation among men. For seeing it is God that speaks, his word must pull down all loftiness, according as Saint Paul speaks in (2 Corinthians 10:5), where he says, that commission is given to all shepherds and ministers of the Gospel, to pull down the pride of men, and to subdue their arrogance, when they will needs exalt themselves against our Lord Jesus Christ, and step up against his doctrine, so as they will not submit themselves to his yoke. The way then for ministers of God's word to discharge their office faithfully, is to exhort the meaner sort to do their duty, and the poor and oppressed to bear their state patiently without replying, however they fare, and without grudging against men, because that in so doing they should rebel against God.

But on the other side also he tells the great ones, that they must not be as beasts that devour others, and eat them up, but that they must behave themselves uprightly. And indeed even the heathen men themselves, when they wished to speak according to natural equity, declared that even at that time it became not the masters to abuse the authority which they had over their servants: and these were their words, that bondmen and slaves ought to be held as hirelings that were entertained by the day. Since the Pagans spoke so, without having any other understanding than their mother wit afforded them: what excuse is there nowadays for such as are trained up in God's school, where there is a brotherhood between both great and small, and where the masters ought to become familiar with their servants, because they have all one hope of the endless life? If they that have power above others, will needs set their feet upon their throats by abusing the right of their authority: what a thing is it? So then, so much the more ought both the one and the other sort of us, to think how to walk in our own state and calling: so as the inferior sort grudge not that our Lord suffers them to be abandoned to so many wrongs in this world, and to be so mocked and scorned: but that although they should endure a hundred times as much, yet they repine not against God, because it were but a kicking against the spur: And the greater sort also do the like, that is to say, that they consider, that the nearer God has drawn them to himself in giving them preeminence, the more will he also have them to fashion themselves to his image and likeness. And what shall we find in God but goodness? According as we see that throughout all the Scripture he is called the fountain of all lowliness, gentleness, and mercy. And therefore let such as are in degree of honor think chiefly thereupon. For it is certain, that if they discharge not their duty, they shall pay full dearly for that they have been so honorable in the world, and yet abused the singular benefit of God. And (as I said before) because both the one and the other are hard to be brought to conformity: insomuch that they which are oppressed, cannot refrain grudging, but are provoked to break all bonds: Let them be held in awe by God's word, and by earnest exhortations. And let the great ones also be subdued, that they forget not God as they are wont to do. For they overshoot themselves so far, as to think they are no more mortal men. And it is certain, that if men bethink themselves well of their own state, and view themselves in the persons of the meanest, it will lead them to humility. So then, God's word must have its course in this case, to bridle as well the one as the other, that we may live in such sort every man according to his calling, as God may be quietly obeyed, and we in hearkening to his voice, desire nothing but to perform our duty toward him, and toward all creatures, until we are come to the everlasting kingdom, where we shall be partakers both of his glory, and of his majesty, and of all the good things that are in him.

Now let us fall down before the Majesty of our good God, with acknowledgment of our sins, praying him to vouchsafe to touch us with true and lively repentance, that we may be so sorry for offending of him, as it may make us to hate our vices, and to crave pardon of them at his hand, to the intent he may govern us by his Holy Spirit, and make us to live according to his holy commandments, and bear with our weakness, until he has rid us quite and clean of it. And so let us all say, Almighty God, heavenly Father, etc.