The Fortieth Sermon, the Seventh on the Fifth Chapter - Ephesians 5:25-26

"Husbands, love your wives, even as Christ also loved the church, and gave himself for it;  That he might sanctify and cleanse it with the washing of water by the word" - Ephesians 5:25-26

This morning, we have considered the vast scope for glorifying the infinite goodness of our God when we contemplate the means by which He has rescued us from death and adopted us as His children, despite our curse in Adam. Now, St. Paul elucidates how we partake in the grace secured for us by our Lord Jesus Christ, primarily through cleansing us from our blemishes, in order to dedicate us to His service in all holiness. He mentions the washing of water because baptism serves as a visible symbol and reminder for us, given our simplicity and weakness, helping us better grasp the surpassing grace of God, which exceeds human comprehension.

First and foremost, we encounter the word "sanctify," signifying our separation from the world and our union with the Son of God. This doctrine is one we can never fully grasp. As I mentioned earlier, we must continually compare our wretched state when God found us with the state to which He has called us. From our very birth, we were steeped in wretchedness, cursed and detestable in the eyes of God. Thus, He draws us out from the depths of death, takes us unto Himself, and sanctifies us. This should astonish and overwhelm us each time we contemplate what we were and what we should still be if not for God's boundless mercy.

Now, let's turn our attention to the means I mentioned. St. Paul states that our Lord Jesus Christ has washed us. Without a doubt, this refers to His death and passion. How could we possibly stand before God, unblemished, except that our sins are obliterated through the sacrifice that reconciles us with God? Until we are washed and purified by the blood of our Lord Jesus Christ, we stand before God more tainted than any leper, filled with filth and corruption. In short, everything we bring before Him would only provoke His wrath. Therefore, we must embrace the sacrifice through which our Lord Jesus Christ has reconciled us to God the Father, and His blood must cleanse our souls, removing our impurities and stains.

Nonetheless, St. Paul mentions baptism here for a reason. Not that we are cleansed by baptism itself, nor was he attempting to divert our attention from the death and passion of our Lord Jesus Christ. Rather, considering our limitations and lack of spiritual understanding, St. Paul accommodated our simplicity and weakness by presenting our washing through a visible sign. This aids us in grasping the meaning more effectively.

Let's consider why baptism was instituted and its purpose. When our Lord Jesus Christ commanded us to be baptized in His name, did He intend to shift our faith away from His crucifixion and resurrection? Did He mean for baptism to replace His death and passion in achieving our salvation? Absolutely not. Baptism is merely a complement to the death and passion of our Lord Jesus Christ. It is intended to direct us to Him. Without this connection, baptism would be an empty ceremony. Similar to the Lord's Supper, when we partake of the bread and wine, symbols of His body and blood, it directs us to the profound reality of His sacrifice.

Although in the Lord's Supper, we are truly nourished with the food and drink mentioned in the Gospel of St. John, where our Lord Jesus Christ makes us partakers of the reality of His own substance so that His life becomes shared with us, nevertheless, if the Supper were separated from the death and passion of our Lord Jesus Christ, it would be meaningless. Indeed, we also see what the promise contained within it signifies. He says, "This is my body, which is given for you." While it illustrates the nature of our ordinary food, it also directs us to His death and passion. For had He not atoned for our sins and shed His blood to cleanse us of our stains, what purpose would there be in having baptism and the Lord's Supper administered and given to us? Thus, we must understand that in baptism, we should not fix our thoughts on the corruptible and transient element of water. For water, though pure at first, will eventually decay. How then can it cleanse our souls eternally, securing purity that endures beyond death when we ourselves succumb to decay? If such power cannot reside in the water, we must necessarily turn to the death and passion of our Lord Jesus Christ. The water itself serves as a symbol of His blood and His Holy Spirit. Therefore, let us recognize that our Lord Jesus cleansed us when He shed His blood, washing away our sins and enabling us to approach God with full confidence that we will be regarded as righteous and blameless because He does not impute our sins to us. Bear this point in mind. As Peter states in his first epistle, we are cleansed by the blood of our Lord Jesus Christ through the Holy Spirit. Thus, we have the substance and reality of our salvation in the person of the Son of God, and furthermore, He shares Himself with us, granting us access to all His blessings through the power of the Holy Spirit. So, why did St. Paul omit any mention of the cleansing blood and the work of the Holy Spirit in this passage? It may seem that he has overlooked the most essential aspects and focused on something of lesser importance. However, his intention was not to diminish any of the Son of God's contributions or exclude the Holy Spirit from His role. Rather, he considered our weaknesses, and that's why he presents a visible sign that helps us understand something that, in itself, is too lofty and concealed for our limited understanding. This is the essence of what we should take away from this passage. In general, we can derive a valuable lesson from this explanation, which is that the true and proper use of sacraments is to lead us directly to our Lord Jesus Christ. Otherwise, we reduce them to mere idols. In the realm of popery, baptism is regarded as a mere charm because they believe that salvation can only be found in the water. I won't delve into the additional superstitions they've added, for they have corrupted and distorted the true institution of Jesus Christ by blending baptism with known superstitions. However, let's assume they use only pure water. Even so, it's a devilish belief to think that baptism can save us on its own. In this manner, our Lord Jesus Christ is effectively pushed aside, and His significance diminished. They disregard Him, focusing solely on the visible sign as if they were utterly infatuated with it. The same applies to all their other rituals. Therefore, we must remember the crucial lesson that, to employ sacraments correctly and in a way pleasing to God, they must guide us toward our Lord Jesus Christ. For instance, in baptism, we may only see water, but it should elevate our thoughts to the blood of the Son of God, assuring us that it is not the water that cleanses us but serves as a pledge of the cleansing accomplished for us when our Lord Jesus Christ was crucified. In the Lord's Supper, we are presented with bread and wine. To fixate solely on these visible elements would be to turn away from Jesus Christ. Our faith must be raised and directed towards Him, in whom all the components of our salvation are contained.

Considering that we possess the entire perfection and fullness of all good things in the only Son of God, it is imperative that we direct our attention and efforts towards Him when the sacraments are presented to us. This is their true purpose; otherwise, we distort their meaning and, in essence, misuse what God has consecrated for our benefit. Separating our Lord Jesus Christ from the visible signs is a grave mistake.

Furthermore, we must recognize that our communion with Jesus Christ is made possible only through the grace of the Holy Spirit. Nevertheless, we should not disdain the means that our Lord has established for us, as He deemed them necessary for our feeble condition. If we were taught simply that we can find our cleansing and purification in our Lord Jesus Christ alone, that should suffice. It may seem that the water of baptism serves as a barrier preventing us from approaching Jesus Christ directly. However, let us consider our own limitations. If we possessed the minds of angels, we would not require this external baptism any more than the angels do. But given our earthly nature and the difficulty we face in approaching God and comprehending the secrets of His heavenly kingdom, we require this form of assistance. It is a remarkable act of God's gracious kindness to provide suitable remedies where there is infirmity and deficiency.

Baptism, therefore, does not hinder us from approaching the Son of God. Instead, it enables us to apply it to our benefit and prevents our faith from wavering aimlessly, as if floating in water. When we witness water being poured upon a child's head, we should be reminded of the blood of our Lord Jesus Christ, understanding that just as water cleanses the body, His blood cleanses our souls. The inner workings of the Holy Spirit are often likened to water, as He makes us partakers of the benefits acquired for us by our Lord Jesus Christ. Through His grace and work, we are renewed and separated from the world, shedding our inherent corruption, so that we may enter into the newness of life brought about by the resurrection of our Lord Jesus Christ. All of this is symbolized in baptism.

Similarly, the Lord's Supper should serve as a means for us to draw nearer to our Lord Jesus Christ, to be firmly assured that He dwells within us, and that we are made one with Him. In this way, He quickens us, much like branches draw their strength from the root of a tree or the body receives its vitality from the head.

And so, the things that we have to consider in this matter are that the sacraments do not turn us away from the trust which we ought to place wholly in our Lord Jesus Christ, nor do they lead us astray in any way. Instead, they confirm our faith in Jesus Christ, assuring us that He is sufficient. We find our condemnation and rest in Him. Furthermore, all honor that belongs to Him should be yielded unto Him, for it is not for us to deprive Him of that which His heavenly Father has given us.

But that's one point. This is also the reason why St. Paul said that after cleansing, he yielded the dignity of cleansing us to our Lord Jesus Christ. It is indeed true that if He had not been appointed as the mediator, this could not have been accomplished, for it is a work that solely belongs to God. However, since He was sent for this purpose and entrusted with it, we are cleansed through Him.

It's important to note that we are washed not only in His human nature through His blood but also in the spiritual sense. The Apostle in the Epistle to the Hebrews tells us that He suffered in spirit. By this, it means that His death should not be perceived as that of an ordinary man. Instead, we should understand that He is the Son of God manifested in the flesh, revealing His everlasting power. Even when He was humbled, and though it may have seemed like His death was merely a human experience, His power was at work in a way that surpasses our understanding and comprehension.

Therefore, it becomes evident that our faith remains uncertain and fragile until it is firmly grounded in our Lord Jesus Christ, resting entirely in Him without wavering. If we attempt to add anything to Him, He will reject us as unworthy of sharing in His benefits. Therefore, we must acknowledge what is rightfully His, that He alone cleanses us, and we possess righteousness before God solely by His grace.

Regarding baptism, as mentioned earlier, the Apostle Paul speaks of it to remind us of our own weakness and to strengthen our faith through these means provided for us. Anyone who considers baptism as unnecessary does not truly know themselves. When we carefully examine ourselves, even the most advanced believers will find moments of doubt, weakness, and susceptibility to countless temptations. Thus, it is essential for us to realize that pride blinds us when we think that baptism has no significance.

Considering our need for spiritual growth, let us regard baptism and the Holy Supper as means to guide us toward Jesus Christ. Furthermore, it is not without reason that symbolism and the act of washing with water are linked together. As mentioned earlier, our tendency to be captivated by visible things and be held down instead of soaring upward is a common human weakness that is deeply ingrained in us.

God, in His mercy and understanding of human weakness, reaches out to us as if He were among us. He does not change His divine nature or location, as His being is infinite, and His Majesty encompasses both heaven and earth. However, He makes Himself accessible to us, using terms like "temple," "house," "dwelling place," and "rest" to describe His relationship with us. This was not meant to endorse superstitions but rather to gradually draw people closer to Him, especially those who were initially unable to approach Him directly.

Where are the wings that would enable us to soar above the clouds? Instead, our faith must rise above the heavens.

So, God intended to alleviate human weaknesses through ceremonies, sacraments, and similar practices. However, on the contrary, human folly has been all too evident. To be precise, people have used these rituals as an excuse to bind themselves to ceremonies, when they should have used them as a means to uplift themselves. This misuse has caused prophets to continually rebuke the Jews. They believed that God dwelled within the physical temple. But let me ask you this: Did Isaiah not proclaim, "Has not the Lord made all these things? Have you not created both the stones and the wood? Will you confine Him within them, even though the heavens and the earth cannot contain Him?" Yet, you attempt to confine Him within some structure of your own construction. This demonstrates the gross folly of people, who entangle themselves with visible symbols, ceremonies, and sacraments, instead of being led to God.

Throughout the ages, this problem has persisted, prompting St. Paul to address it. He emphasized that our cleansing in baptism is symbolized by water. However, we must also pay attention to the word. For without teaching to guide us towards finding the substance of what is represented in baptism in our Lord Jesus Christ, and without recognizing that it is in His person that we find the complete realization and assurance of these things, baptism would lead us away from God. In that case, it would be better to have no baptism at all. It would be a grave error to turn away from the Son of God and devote ourselves to the corruptible world. Therefore, we must always ensure that we do not separate the sacraments from the word.

This brings to light the true essence of Christianity in many individuals. For them, everything is fine as long as they have been baptized. They fail to realize that having the sign without the accompanying promise is merely a superficial and unprofitable act. It is like having a seal that is detached from any document; it serves no purpose. A seal should confirm and validate some form of evidence, whether it is related to a gift or something else. Similarly, the sacraments, when not accompanied by the word, become meaningless; they do not bring any benefit.

Those who cling to their ignorance because they were baptized at birth display ingratitude and falsehood towards God's truth. Counterfeiting a seal is considered a crime, even if the seal itself is of little value. However, those who stubbornly remain in their ignorance and resist being enlightened are guilty of falsification and forgery concerning something more valuable than the entire world. This pertains to the confirmation of the blessings that have been obtained for us through the death and suffering of the Son of God, as has been explained earlier.

Furthermore, let us also consider that St. Paul speaks of the word that is full of instruction and edifies our faith. Mere pronunciation of certain words is not enough, as if someone were to say, "I baptize thee in the name of the Father and of the Son and the Holy Ghost," and believe that the power and virtue of baptism were contained solely in those words. That would be an abuse, and it would reduce baptism to nothing more than a charm or enchantment. The word, in fact, is the promise through which our Lord Jesus Christ has assured us that He has given Himself to be our righteousness. It is through this promise that all our sins are covered and buried in His obedience, and all our impurities are washed away by His purity. Therefore, when we possess this promise and understand what blessings are bestowed upon us by the only Son of God, then the water is joined with the word.

We should take note of this, especially since we see how Paul mentions in another place to Timothy that not even our food and drink can be sanctified by the word alone. This means that bread, wine, water, and all other things are inherently pure by God's creation, but we cannot use them without defiling them and committing an offense against God. It is through His words that God sanctifies all these things for our use, teaching us that He cares for us as a father, providing for us and nourishing us. He also tells us that all these things are given to us so that, by experiencing His generosity, we should be moved to serve and honor Him and to be filled with love for Him. Additionally, it confirms our hope in the promised inheritance because by making us taste His goodness in this world, God assures us that when we enter the glory He calls us to, we will experience the fullness of the good things that have been partially revealed to us.

Hence, we see that all the benefits for the body are made whole by the word. What should we say then about matters concerning the eternal salvation of our souls? Is it not even more reasonable that they should be sanctified by the same word? In summary, we observe that the papists lack the power of the sacraments due to their own unbelief. They have stripped our Lord Jesus Christ of His power and virtue, transferring His prerogative to lifeless and corrupt objects. God has, as a rightful punishment, so blinded them that they believe they still possess the sacrament, albeit without the word. For instance, in their practice of baptism, they mutter and engage in incantations, often in an unfamiliar language. However, their words are directed more towards the devil than to the godfathers and godmothers, who are there to provide instruction for the child and the collective guidance of the entire church.

In brief, in the Roman Catholic baptism, there is no presence of the word. Therefore, as much as it lies within them, they have abolished baptism. Nonetheless, God has not allowed the memory of His goodness to be completely eradicated. Just as in the time of the Old Testament, when the priests were idolaters and propagated false doctrines, misleading the people with numerous errors and misconceptions, circumcision was not abolished during the reigns of Hezekiah and Josiah when religious reforms were instituted to restore proper worship of God. This was because circumcision had been ordained by God, and it was not permissible to entirely remove a sign of His covenant. Instead, they were required to forsake all the additions that had been introduced through Satan's schemes. In a similar manner, I now assert that in the Roman Catholic Church, there is no presence of the word of God in the administration of the sacraments. Nevertheless, let us not hesitate to receive the substance that is signified to us in baptism, even though it may be contaminated with impurities.

But we must reject the rubbish that was imposed upon us, including the other wicked practices, and preserve the pure ordinance of our Lord Jesus Christ. Furthermore, we should comprehend that our baptism, as we initially received it, would have been inadequate, and indeed, a detestable betrayal, if we had stopped there. Why? Because we would have been led astray, distorting the commandment of our Lord Jesus Christ. In a similar manner, it is true regarding the supper, there is no genuine communion left in the practices of Popery. What they call "God's table" is a mere spectacle, a disgrace to the death and passion of our Lord Jesus Christ because it is tightly entwined with the Mass. We are well aware that the Mass is a complete rejection of the sacrifice made by the Son of God.

However, no matter how they may appear to conform to the institution of our Lord Jesus Christ, they do not possess the word. They mutter and mumble as they consecrate what they term the spiritual sacrament, which they have distorted. How do they use it? They speak over the bread, claiming to change it into the body of Jesus Christ, or at least in their perception. Similarly, they murmur over the chalice and deceive themselves into believing they have transformed its contents. They pretend to have made such a profound alteration as if they were capable of creating a new world. To make a piece of bread into the Son of God is a far greater feat than creating an entire world. However, Satan has so deceived the Papists that they believe they possess this power, and it is not by the power of God's Word.

Yet, as I mentioned earlier, the word St. Paul speaks of here is not merely a spoken sound but a teaching that edifies our faith. We receive the promise made to us in baptism and apply it, so that the water serves as a confirmation of our spiritual cleansing. Likewise, when we partake of the bread and wine in the supper, it is an infallible assurance to us that we are nourished with the very substance of the Son of God, where His flesh becomes our sustenance and His blood our drink. Therefore, the word is essential.

Regarding the vast and bewildering array of elements within their ceremonies, especially their five sacraments, which they have devised and concocted themselves, there is no trace of God's Word in any of them. For what promise do they have for their genuflection, as they call it? Certainly, they can invent enough about it, but where can one find any reference to it in Scripture? The same is true for all the rest. Marriage will be discussed separately at another time, as St. Paul may address it shortly thereafter. However, it is clear that the Papists have corrupted the sacraments, and now they can derive no true benefit from them because they have separated what God had joined together. Therefore, it is even more crucial for us to heed what St. Paul tells us here, that is, to be thoroughly cleansed in baptism, just as Ananias said to St. Paul, "Wash away thy sins."

By baptism, we are shown that the washing with water, which we witness, is not a meaningless or deceitful act. Rather, it demonstrates that Jesus Christ has indeed accomplished what is visibly portrayed before us. Hence, we must keep this in mind; however, the word is also essential in this context. Without it, all that can be presented regarding ceremonies is nothing but misuse and deception, even if the name of God is invoked countless times.

Additionally, we should understand that the cleansing performed by our Lord Jesus Christ is intended to set us as excellent and exceptionally beautiful before His presence. To grasp this better, let us acknowledge that we are cleansed not only through the forgiveness of our sins, absolving us of guilt before God, but also through the renewal brought about by the Holy Spirit. This renewal equips us to combat the temptations of the world and to conquer the vices of our flesh, as well as to overcome excessive worldly affections. It is a twofold grace that we receive from our Lord Jesus Christ: first, because He has satisfied for us and acquitted us of our debts, enabling us to stand before God as righteous individuals. Our sins are not imputed to us, and we are reconciled freely, at least in our perspective, thanks to the ransom offered by Jesus Christ. However, it is not God's intention that we continue in our impurity, but rather, He desires to draw us closer to Him through His Holy Spirit. Therefore, it was necessary for the aforementioned cleansing to be linked with regeneration. This is why St. Paul tells us that Jesus Christ has cleansed us so that we may excel in beauty and be blameless in His sight.

When St. Paul speaks of being honorable or glorious, he refers back to his earlier teachings about husbands and wives. He continues to discuss spiritual marriage, the union between the Son of God and us, a topic he will elaborate on further later. Therefore, just as a man loves his wife when she pleases him, St. Paul conveys in this passage that the Son of God will be pleased with us if we respond to the blessings He has granted us. First and foremost, this means that upon recognizing our own wretchedness, we should humble ourselves to seek the forgiveness that He has obtained for us. This enables us to be acquitted before God, allowing us to approach Him with complete trust. Secondly, we should be renewed by His power, such that we no longer follow our worldly desires or give in to our sinful affections. Instead, we should strive against our own inclinations and continually cast away the sinful tendencies inherent to our human nature. This allows God to rule and dwell within us, and we should be led by His Holy Spirit, making our lives a continuous act of obedience to His divine will.

So, what will make us acceptable to the Son of God is not the kind of beauty adorned with perishable ornaments, but the beauty that comes from being cleansed of all our blemishes through faith and sanctified by the Holy Spirit. This sanctification enables us to live as new creations continually. This is the essence of what we should remember. When it is said that Jesus Christ has been given to us as our redemption, St. Paul clarifies how it is accomplished—by making Him our wisdom, righteousness, and holiness. He becomes our wisdom so that all our understanding rests upon Him without wandering astray. He also becomes our righteousness, ensuring that there is no stain or wrinkle in us when we stand before God's presence, for the blood of Jesus Christ is sufficient to cleanse and purify us from all corruption.

He has given us for our sanctification or holiness, with the intention that we should be renewed by His Holy Spirit. Anyone who separates these aspects from one another seeks to tear Jesus Christ apart rather than live in Him. So, if we desire to partake in the spiritual cleansing that St. Paul discusses here, let us ensure that we live in holiness and walk in pure conduct before God. This cannot be achieved by our own strength or cleverness, but it is all ascribed to Jesus Christ. St. Paul demonstrates that it is His role to make us excellent. It is certain that when individuals attempt to achieve this with presumption, they may exert themselves greatly but will never draw closer. In contrast, we must allow our Lord Jesus Christ to work in us through His Holy Spirit. Through this means, we will become exceedingly beautiful, and He will take pleasure in us.

For the same reason, St. Paul says that Jesus Christ may present to Himself a beautiful and glorious Church. In saying this, he signifies that all the external show and ostentation that we may display to the world is mere smoke. Instead, we must possess purity of heart. He could have said, "Our Lord Jesus Christ has cleansed His Church so that it may be pure and righteous." However, he intended to convey that our purity or cleanness is not intended to please the world's sight, so that we may be praised and commended as hypocrites. Such people are admired from a distance, and others consider them holier than angels. Instead, it is far better for a person not to be perceived in this manner. They should walk straightforwardly and, if there are imperfections in them, let them be known, while continuing on their course with the fear of God ever-present. Following the counsel of St. Paul, let us learn to place ourselves in the presence of the Son of God.

When it comes to the conduct of our lives, let us look to Him, recognizing that either we are approved by Him, or we gain nothing by being praised and esteemed here below, even if people hold an exceptionally high opinion of us. All that is said about us will amount to mere vanity and falsehood until we have ordered and shaped our lives in such a way that we walk in the presence of the Son of God, knowing that nothing can truly be concealed from Him. This is another point we must bear in mind.

Now, as St. Paul states, in order for the Church to be without blemish, wrinkle, or any impurity, it does not imply that this is already achieved within us. Such perfection cannot be attained as long as we are bound by this mortal body, which is like a prison, and we continuously bear the shackles of our earthly existence. Even if we have made progress in the fear of God, we must still admit with St. Paul that we are held in a wretched bondage and can only serve God with our hearts. It is important for us to understand where we are called and why we are to bear the Word throughout our lives.

So, what is the purpose of our redemption? Why are we reconciled to God, cleansed by the blood of our Lord Jesus Christ, sanctified, and regenerated? It is so that ultimately, we may be blameless before God. While in this world, we will always have much to be criticized and faulted for. However, let us be content in the knowledge that our sins will not be held against us. This is worth noting because in the past, there were some wicked and misguided individuals who surmised angelic perfection, believing that one could attain full and perfect righteousness in this world. This view effectively nullified the covenant that God made with us, which includes two inseparable aspects: the forgiveness of sins and the new birth. These two cannot be separated. God receives and adopts us, yet we still need to have our sins forgiven until we are completely free from all earthly corruption. We must also continue to grow daily in newness of life.

However, there are still individuals who seek to abolish the remission of sins to the extent that they dare to slander us by suggesting that we keep people stuck at their ABCs when we make them understand that they must continue to be sinners. Nevertheless, it is a certainty that anyone who wants to be a Christian must also be a sinner. This may appear strange at first, but it is presented by the Holy Spirit. St. John speaks of it, but the doctrine is of God. If we claim that we have no sin, we make God a liar, and His truth is not in us. So, if we consider ourselves so holy that we no longer have any sin within us, are we making God a liar by our presumption? Furthermore, if we aspire to be Christians, should we not be disciples of Christ? And if we desire to learn in His school, isn't the manner of praying to God the Father, the foremost lesson He imparts to us? And what does He teach us? "Forgive us our sins," we beseech God daily to pardon the multitude of times we offend one another. Now, if anyone seeks to remove this petition for forgiveness from our prayers, they are departing from the school of Jesus Christ. Therefore, we must understand that in this world, we cannot be without blemish or wrinkle. We must be gradually cleansed, and the vices within us must be corrected piece by piece until we reach the perfection spoken of in the first chapter. In summary, as long as we are in this world, bearing so many sins and vices within us, let us be mindful in our prayers to God, continually seeking His mercy and forgiveness for our transgressions.

Nonetheless, let us also be courageous in our fight against our vices, and willingly submit ourselves to our guardian, using all our strength to conquer our passions and desires. We must strive to gain mastery over evil, even though we may not entirely eliminate it. Although sin resides within us, we must not allow it to rule over us. In this way, we see that we must continually engage in the practice of presenting ourselves before God with humility, beseeching Him to forgive our transgressions. Yet, we must also make progress in the process of renewal, as described here, until we are fully transformed to resemble the righteousness and glory of our God.

Now, let us humble ourselves before the majesty of our good God, acknowledging our faults and asking Him to make us increasingly aware of our sins. We should strive to follow His service in such a way that our actions throughout our lives demonstrate that He has not redeemed us from the tyranny of Satan in vain. He has set us free so that we may willingly serve Him and glorify His holy name. Let us also implore Him to grant us the grace to fully appreciate the blessings He bestows upon us, motivating us to glorify Him continually. May it be our constant practice and purpose to sing His praises and acknowledge the great debt we owe to Him. Through this, may our Lord Jesus Christ reign over us, binding us to Him in an inseparable bond until we reach the kingdom He has purchased for us at a great cost. We pray for this grace not only for ourselves but for all people, and so on.