The Nineteenth Sermon, which is the fourth upon the third Chapter - Ephesians 3:13-16
obtain anything by doubting, deceiveth himself. Therefore, we must assure ourselves by the promises of the Gospel, that God is ready to receive us to mercy, whensoever we come unto him. And thereby we perceive, that Saint Paul said not for naught, that if we have faith, we must not seek anything more than Jesus Christ, but he must be all our treasure, because that in him we have all things that are requisite to our joy and contentation.
Now let us fall down before the majesty of our good God, with acknowledgment of our sins, praying him to make us so to feel them, as we may mislike them more and more, and yet notwithstanding not cease to be glad, in that he hath showed himself so pitiful towards us in the person of his only Son, that he hath vouchsafed to draw us out of the gulf of hell, to give us entrance into his kingdom: and also to grant us the grace to come thereunto with true faith, and to withdraw ourselves from all worldly enticements, which serve to turn us away from him, so as we may forsake all vainglory, and for as much as we be void of all goodness in ourselves, seek all our wants in him, which is the true fountain of all goodness, that can never be drawn dry.
That it may please him to grant this grace, not only to us, but also to all people. etc..
The Nineteenth Sermon, which is the fourth upon the third Chapter.
13. Wherefore I beseech ye faint not for my troubles, which I endure for your sake, which is your glory.
14. For the which thing I bow my knees to the Father of our Lord Jesus Christ:
15. (Of whom all kindred is named in heaven and in earth.) 16. That according to the riches of his glory, he grant you to be strengthened with power by his Spirit in the inward man.
It is a wonderful thing that men, having so many means to come unto God, labor to go from Him as much as is possible, and every straw makes them turn head: and yet, notwithstanding, they think themselves to have a very reasonable excuse if they can say, "I was hindered by this and that" (which shall be nothing at all). But the least occasion that can be will serve, because their seeking already is to shrink away from God. And this is too common nowadays. For those that are desirous to justify themselves, because they reject the doctrine of the Gospel, will always find fault with the causes of offenses. O say they, this troubles me, this makes me dislike the doctrine of the Gospel, this makes me forsake it utterly. All that ever they can allege shall be but trifles, but yet we need to labor so much the more, to overcome all the lets and stops which the devil endeavors to cast in our way, so we may still keep on our trade and course. And that is the thing whereat St. Paul aims here, exhorting the Ephesians not to be thrust out of the way, but to hold on still truly and constantly in the faith of the Gospel, notwithstanding that they might be offended to see him a prisoner, and as good as condemned already.
Now it is certain that St. Paul's suffering in maintenance of the things that he had preached was not to make them swerve from God's pure truth: but contrariwise he protests that it was to their glory, so they might triumph beforehand, considering the invincible constancy that was given him. But (as I have said already) besides the thing that I
have touched already, there is such a naughtiness rooted in our nature, that we are well pleased if we can have any outward color to shrink away from God, and we bear ourselves in hand, that we are quite and clean discharged. Howbeit St. Paul spoke not this for that one people, but he gives here an instruction that ought to serve us at this day: which is, that although the most part of the world is mad at the Gospel, and fight as much as they can, to quench the remembrance of our Lord Jesus Christ, and although the faithful are persecuted, defamed, and tormented: Yet must we not swerve aside, nor be out of heart, considering that it ought to confirm our faith the more in our Lord Jesus Christ, and that we have whereof to glory, seeing God holds up his Church by strong hand, so it is not utterly oppressed and overcome. If the Gospel were received without gainsaying, and with one common accord, surely we should have cause to bless God for it, and there should be a melody between heaven and earth, so both men and Angels might with full mouth magnify God's goodness so shining forth upon all men. But yet the fighting of men against the Gospel is a sure record unto us, that God is the author of it, inasmuch as they that are imprisoned for it, and drawn even unto death, cease not for all that to stand steadfastly in it. God then utters there a wonderful power, and it appears that for all that ever Satan can do, we nevertheless have proof that God is on our side, and fights for us, and upholds us by His power. Not that He exempts us from affliction, but He will always give us victory, and that ought to suffice us.
Thus, the thing which we have to remember upon this text of St. Paul is, that we must be ready to receive all the alarms that Satan shall make upon us, and that although we see the doctrine of the Gospel ill received by the world, so it is not only despised and disdained, but also hated, and the unbelievers are inflamed with a devilish rage to destroy it: Yet, notwithstanding, we must not bear it the less
reverence, for we must not measure God's majesty by the opinions of men. Suppose that God were everywhere despised, according as most men are indeed so churlish and unthankful, that they are as monsters shaped against kind, yet must not God lose the right that we owe Him. For notwithstanding the rebelliousness of such as would wrap God with them in their iniquities, we ought to honor
Him with all humility. Even so is it also with the pure doctrine of the Gospel. Although then that the world sets themselves against it, and many men trample it underfoot, so some mock at it, some gnash their teeth at it, and fires are kindled for it: Yet let us still quietly and obediently receive the things which we know to come from our God.
Thus then ye see how our faith ought always to keep on its way, and that although many practices and enterprises be attempted against the faithful, and a man shall everywhere hear of nothing but confederacies, threatenings, outrages, and such other things: yet we must not cease to fight stoutly under Christ's banner, and to possess our souls in patience. And hereunto ought this saying of St. Paul's to serve, that it is our glory: for our faith should be as good as dead if God tried it not. Nevertheless, when we see the faithful so examined, we have always so much the better warrant of the doctrine that is given us of God.
True it is that it ought to be grounded in heaven, that is to say, upon the authority of God alone, without having respect to any creatures.
For the very Angels of heaven were not able to authorize the Gospel:
God's majesty must be fain to come forth for us to lean unto, and then shall we never be shaken down. Notwithstanding, when the martyrs stick not to give their lives in the witnessing of God's truth: then (as I said afore) we be, or ought to be, the more stirred up to receive the doctrine, and it is as it were sealed up in our hearts.
Forasmuch then as persecutions serve to confirm the doctrine the better: therefore St. Paul says it is our glory, and that we ought to
triumph at it, seeing that God does so maintain and strengthen those whom He sends into that battle.
For it is certain, that in respect of the frailty of the flesh, they should quail by and by. But that they get the upper hand, let us mark, that it is God's doing, who works after so manifest a fashion, as we have cause to glorify Him for it. Now if when we are troubled, we are tempted to shrink and to give over at every brunt that is put to us: it is a token that we have not the skill to profit ourselves by the means that God gives us, to draw us to Him, and to make us stick to Him with true steadfastness. Therefore let us fight against our own weakness, and against the naughtiness of our nature, that when we see how the devil practices to overthrow the Gospel in manner everywhere, we may consider that God forgets not those that are His, but strengthens them in such wise with His power, that their faith gets the upper hand, to the end that we should hope for the like.
And when we are at ease and rest, we should not cease to prepare ourselves after their example, that when it shall please God to reach out His hand upon us, and to make us take our turn and course, we may be fenced a long while beforehand, and not be possessed with such imagination as some be, which bear themselves on hand, that they shall never feel any grief or trouble: but that we may always be ready armed to fight.
Herewithal St. Paul shows that it is not enough for us to be only taught: for we should not cease for all that, to be always fretting, and to be as men more than half out of their wits, until God made His doctrine to take such place, as we were touched to the quick with it.
Now then, having exhorted the Ephesians, he says, "I bow my knees before the Father of our Lord Jesus Christ." If exhorting to the end that every man might be of courage had been enough, St. Paul would
not have added what he speaks of here in prayer. But to show what the Ephesians had to do, he falls into the way before them to give them an example. Therefore, let us note that when we have had our ears filled with God's word, to show us our duty, and not only been instructed but also exhorted and spurred forward, there will always be some sloth, coldness, and recklessness in us, so that the doctrine will stand us in little stead until God touches us with His Holy Spirit.
This serves to beat down all pride in us. For many think themselves able to work wonders, but they feel deceived when they come to the test.
We see what happened to Peter. He promised, yea even sincerely, that he would not shrink from his Master, though he should die for it. You see how Peter made a stout claim. Surely he made it not without a zeal that one would say is good and holy, and he meant to have had the same intent so settled as to have shown it when needed.
Yet, despite this, the bold words of a mere servant girl made him deny Christ, and he was ready to deny Him a hundred times, so much so that he fell to cursing and swearing. Seeing we have such a mirror, let us acknowledge our own weakness in Peter's person, and (as St. Paul shows us here) let us resort to Him who has all power in Him. For it is not enough for us to know our disease unless we seek the remedy for it.
First of all then, let us rid ourselves of all foolish opinions with which the world is imbued, such as the belief that a man may be able to overcome all temptations by his own free will. Instead, let us learn to abase ourselves utterly, knowing that when God is so gracious to us as to teach us by His word, it is not to enable us to do it, but only to hold us more guilty and convicted thereof, to the end that we should not use ignorance as a shield. Let that be one point.
Nevertheless, let us not stay there. Since we are weak in ourselves and God has all strength in Him, let us repair unto Him. For it is certain that He calls and allures us unto Him. Therefore, let us not think that we shall be disappointed when we cast ourselves down as half dead, or rather as stark dead at His feet, not doubting that He will lift us up again. And so, Paul speaking of his praying to God here, was not only to protest that he discharged his duty but also to set an example for all the faithful. Upon recognizing their needs, they might resort only to God, knowing that He holds us up continually by His strong hand, and that after He has once given us faith, He adds also such invincible constancy that we stand firm to the end. This is, in effect, what we have to bear in mind.
Therefore, let us take warning not to trust in our own wit, nor to presume any amount upon our own power and strength when we come to hear God's word. Rather, let us desire our God, that as He has vouchsafed to have His word preached to us by the mouth of a man, so He will also speak unto us inwardly and in secret by His
Holy Ghost, that by that means the doctrine which we have heard may take root and bring forth profit and fruit. Moreover, since we see by experience that God requires more of us than our power and ability can afford, let us desire Him to supply our wants. According to the example that I have already set down, it is entirely contrary to our fleshly reason that we should go to death if necessary, and forsake the world and our own life. This is not to be found in man if he follows his own reason and will. God, therefore, must work in this case and remedy our infirmity.
But although to suffer for the Gospel, and to go to death as it were with blindfolded eyes, and not to be turned away nor stricken down for anything, be very hard things, and such as pass all ability of man: yet will God stand by us in such sort as we shall overcome all
distresses if we arm ourselves with the weapons that He gives us; that is to say, if upon the knowing of His will, we, being unable to walk as He commands us, do pray Him to give us legs and to strengthen us in such wise as we may overcome all. This done, a man cannot say that this doctrine is unprofitable. For why is it that our
Lord gives us those things by His Holy Spirit which we have not by nature? Even to make the doctrine available so that it may not disappoint us.
Those then who slanderously say that if we cannot follow God of our own free will, it were better to forbear preaching, because it is but lost labor, they (I say) know not what order God keeps to assure us to Himself. And experience shows well enough that the preaching of the word is but an instrument whereby God works in secret. If we are fully resolved on that, then shall we very well perceive that God agrees very well with Himself in that He will have the Gospel preached to us, and yet tells us that it should stand us in no stead except it please Him to work in our hearts by His Holy Spirit.
Now, in saying that the Gospel is an instrument, it is all one as if a man should say that a plowman with his plow and all other things were instruments, and yet not therefore the cause why the earth brings forth fruit. And why? For God keeps that to Himself, and in that respect do we ask Him for our daily bread. For we must understand that as a father has care of his children, and as you would say, puts the meat into their mouths, so will God have us receive our sustenance at His hands. And for that cause, He says that when the people should come into the land of Canaan, although they should till and manure the ground, yet should they not say, "This have I gotten with my own hand," but all should acknowledge that they were maintained by the word that proceeds out of God's mouth, that is to say, by the inward grace which God gives to His creatures, so as
we are fed thereby. For all the labor of man can avail nothing unless God bless it. And what then shall we say of the thing that is much more excellent? For is not the food of our souls much more precious than that which serves but for our bodies? Therefore let us not think that it is enough for us to come to a sermon or to read God's word every man by himself, but we must also resort unto God that He may give us increase.
And for the same cause does Saint Paul set down this similitude, that he who plants is nothing, nor yet he who waters, but that it is God who gives the increase from above. And he speaks not there of the laborers of the ground, but of the sowers of God's word, and of such as manure His Church with continual exhortations. Albeit then that we take never so great pain, yet shall we do no good at all with our labor except God work with it by His Holy Spirit. But when He works with us, then is our labor available, and then it is said that the Gospel is the power of God to the salvation of all that believe. For God does so manifest the power of His Holy Spirit that the preaching of the Gospel and the secret and inward working of the Holy Ghost are things so joined together as they cannot be separated. And so, you see in effect what we have to remember upon that saying of St. Paul.
Now, having spoken of praying, he sayeth, that ye may be strengthened in the inward man, by the power of his Holy Spirit.
Here he showeth us the weakness that I spoke of afore: for if we perceive not our own need, we will never vouchsafe to resort unto
God like poor beggars. We know that man, being left to himself, will never acknowledge his own poverty, except it be proved to his face.
To the end, therefore, that we should come unto him unfailingly and with true lowliness: it is for our behoof to feel by experience, that we can do nothing at all, and that we be unprofitable in respect of all goodness, until our Lord hath renewed us. That is the thing which
Saint Paul intended to make us understand. For though all the world generally do seek help at God's hand, yet is there scarce one to be found among a hundred, that doth it truly and without hypocrisy.
For if a man could search what is in some, he should find them ready to burst like toads, with pride and filthiness, and that they presume wondrously upon themselves. They will go seek succor at God's hand, and yet think they have their seeking in themselves. Surely it is too excessive a lewdness, but yet is it a vice that reigneth too much.
Howsoever we fare, if we desire God to reach out his hand to succor us: let us learn first of all to abase ourselves, and let us know, that we have not sufficient strength of our own nature, but that the same must be fain to come from above, and from his Holy Spirit, as Saint
Paul hath expressed here. That ye may be strengthened (sayeth he) by the power of his Holy Spirit. No doubt but he maketh comparison here of things clean contrary. For so long as a man can do aught of himself, God's Spirit needeth not to supply the room. But forasmuch as all power proceedeth of God's free goodness: therein it is showed us, that we can do nothing of ourselves, and that all the strength which we surmise ourselves to have, is but smoke that vanisheth away, and a stark illusion of Satan, who seeketh to hold us fast in some fond self-weening, to the intent we should not repair to our
God, and so be left utterly destitute. And besides this, Saint Paul showeth further, that it is a freely bestowed benefit, that is to say, a benefit that proceedeth of God's only free gift, to the intent we should not imagine, that when God succoreth us, he hath an eye to anything else than our wretchedness, or that he doth it for any good disposition that he saw should be in us. And that is the cause why he succoreth us in all our needs. And therefore, Saint Paul sayeth here, that it standeth us on hand to be strengthened by the power of his
Holy Spirit, and that the same is a free gift.
Now, he sayeth, according to the richness of his glory. Wherefore is it, that he magnifieth the riches of God's goodness so much, but to beat down all the fond opinions wherewith men besot themselves, in weening to bring, I wot not what, of their own, and by that mean to make themselves half-fellow with God? Therefore, it behoveth us to bear this thing well in mind. For Saint Paul speaks to such as had showed great strength already: but yet was it meet that God should always have the praise of it. They were in great forwardness and had fought already for the Gospel: and yet Saint Paul wisheth, that they might be strengthened. Herein we see that we be so far unable to begin to do good, that even when God hath set us in the way, when he hath reached us his hand, yea, and when he hath continued his grace in us from day to day: yet if he do but turn away his hand one minute, we be quite quailed. And so we be warned (as we have seen afore) that as God is the beginner of our salvation, so is he the worker of it throughout, and there is no stedfastness in us, further forth than we be upheld by him, and by his Holy Spirit. And therefore we ought to be provoked to pray daily all the time of our life. For they that forget themselves and fall asleep shall soon feel themselves bereft of God's grace. And why? They be not worthy of it, because they seek it not with continual care. Therefore, to waken us thoroughly both from our slothfulness and from our recklessness, we must bear in mind, that seeing God hath called us into his Church, and touched us to the quick, to receive his Gospel with true obedience: the same ought to strengthen us so much the more to the end. Let that serve for one point. Again, let us understand, that God must needs show the riches of his glory, when he increaseth so his
Holy Spirit in us by degrees. For must there not needs be an infinite treasure of his goodness, when he draweth us so to him at the first sight? In what plight we are when God chooseth us and taketh us to him? He draweth us not only out of a stinking puddle, but out of the bottom of hell. For behold, the thing that we bring with us by
inheritance from our mother's womb, is cursedness, and to be as enemies to God, and to have nothing but stark malice and rebelliousness in us, and to be blind wretches, and (at a word) to be given to all evil, so as Satan reigneth over us, and we be his bond slaves, and are held down under the tyranny of sin. Now then, seeing that God hath pitied us, in respect that we were so miserable creatures: needs must it be, that he uttered the great riches of his goodness in that behalf, and meet it is that he should be glorified for the same. And (as I have said already) we ought to be the better touched therewith, that like as he hath adopted us for his children, so we may show ourselves willing to take him for our father. But howsoever we fare, although he have reformed his image in us, yet must he be fain to utter the riches of his goodness, and to increase his gifts in us, and to make us to go on still with our course. And it standeth us so much the more on hand to bear this doctrine in mind, because we see the world hath been beguiled with these toys and opinions, that every man might well put forth himself through his own free will, or at leastwise prepare himself to come unto God. And again, that God's adding of grace upon grace, is, because men have used well the grace that he had given and bestowed upon them before. Now as touching the first point, how is it possible that we should bring aught of ourselves to win God's favor withal? Seeing we be like poor dead men, and as rotten carcases, what preparation can we make to purchase favor at God's hand? Must not men needs be worse than bewitched, when they conceive such toys? Wherefore let us learn to father the beginning, continuance, and end of our salvation upon God, and to shun all those devilish illusions, (which seem to maintain) that God in adding of grace unto grace, hath a regard how every one of us hath deserved it. For contrariwise Saint
Paul telleth us, that in this care we must have nothing before our eyes, but God's goodness in showing himself so liberal toward us, that he never ceaseth to do us good. He is not like mortal men, which
will say, I have done thee good enough already, content thyself: but like as he hath shed out the gifts of his Holy Spirit into us, so he is moved to increase the measure of them, till we be come to the full height of them, that is to wit, to full perfection.
Now, hereunto Saint Paul addeth expressly, the inward man: for we would fain that God should always strengthen and increase us in this world, but in the meanwhile, the heavenly life is as nothing with us.
For some would show themselves valiant, and they be so ravished in their own conceit, that they ween themselves to be as Angels, so as men may speak of their deeds of prowess, and that they may be taken for proper men, and purchase themselves reputation. That is one kind of strength that men desire. Others desire to increase their substance by merchandise, or to get riches and possessions by any means, howsoever it be. Othersome covet to be in credit and authority. To be short, the means whereby we would have God to show himself bountiful towards us is in pleasing our sensuality and earthly lusts. But on the contrary part, Saint Paul bringeth us to the inward man, that is to say, to the spiritual life, which is unseen of us, saving that we have record of it. For after the same manner doth he speak of the inward man likewise to the Corinthians, saying, that the outward man corrupteth, but yet the inward man is renewed. What is it then that Saint Paul meaneth by the outward man? Riches, bodily health, honour, credit, authority, and (at a word) all that we covet of our own nature. Those are the things that are meant by the outward man. Now (as I said afore) we would fain be strengthened in those things, but in the meanwhile, we despise the inward man, that is to say, the things that belong to the heavenly life. And why? For we see them not, because we be gross-witted, and entangled in this world.
Therefore, Saint Paul showeth us here, that if God list to diminish us to the worldward, we must bear it patiently, and he sayeth the like in the text which I am about to allege. For when the faithless and
heathenish sort which have their treasure in this world, do see themselves go to decay: they sigh and say, "Alas, where are the arms that I had in time past? Where be the legs?" And thereupon they fall to repining against God. Again, if a man that was rich be diminished, and God cut off the things that he possessed: he is in horrible unquietness, and he had rather to be already buried than to see his wings clipped after that fashion. Again, they that are led with ambition, and seek nothing but honour and estimation in the world, if they be once out of their accustomed credit, they think all is lost.
But on the contrary part, God's children, which shut their eyes willingly at all the things which have a fair gloss here beneath, and behold the heritage of heaven by faith, are not so vexed when they see themselves diminished even in eyesight, and that God maketh them to drop away by little and little: they take all in good worth.
And why? For they have an eye to the change: which is, that by that means God reneweth them, to give them the thing that is unseen, and to make them take courage again, as though the kingdom of heaven were hard at hand. So then, the thing that Saint Paul showeth us now is, that look as every one of us is carried away with his own foolish lusts, so would he have God to yield to his fondness. And contrariwise, by his praying unto God to strengthen us, he showeth us, that it must not grieve us, though we decay as in respect of our bodies, so we have the spiritual cheerfulness that may make us to draw nearer and nearer unto our God, and to look still to the kingdom of heaven, which cannot fail us, assuring ourselves that the bringing of us low is to the end we should be exalted on high, and that although we must go down into the grave, yet it is not to perish there altogether, but to be renewed again. Wherefore let us suffer ourselves to be so abased, that we may be set up again by the power of our God. And although we be poor despised creatures in this world, let us suffer it patiently, and therewithal let us not cease to warrant ourselves that God will work in us as he promiseth.
And furthermore, let us mark well what Saint Paul setteth down here: for he useth not the single name of God but saith, "The Father of our Lord Jesus Christ, of whom all kindred is named in heaven and in earth." Now hereby he showeth us first of all how familiarly we may go unto God, as hath been touched already. And last Sunday, this text was declared sufficiently, where he showed us how we may come unto God. But there he did set faith in the first place. Seeing then that we have assurance that the gate is opened for us, we may be bold to go in unto God. And this faith engendereth trust in our hearts, and trust giveth boldness. These are the three steps that Saint
Paul did set down there. And here he showeth us how we obtain that privilege: that is to wit, because God hath not only his heavenly
Majesty to be worshipped by us (for although we ought to honour him in that respect, yet would it so astonish us as to make us shun his presence as much as we possibly could), but also addeth the title of Father, and saith that he taketh us for his children, by means whereof we are no more afraid of him, but may come familiarly to him whenever occasion serveth, forasmuch as he hath his arms open to receive us. This is an article well worthy to be minded. For if we cannot call upon God, what will become of us? In what plight shall we be? It is said that all our welfare lieth in having our recourse unto
God. Now, if we think that God will hear us, when we pray doubtingly and debatingly, we beguile ourselves, as saith Saint
James. Therefore, we must not be as reeds that are shaken with every wind, or like the waves of the sea. But we must be well and thoroughly assured that God, who calleth us to him, will not disappoint us. Wherefore, when we pray unto God, it must be with trust that we shall not lose our labour. But how may we come by that? For behold, God hath an incomprehensible majesty, and what a distance is there between him and us? Though we could mount above the clouds, yet could we not come nigh God, by reason of the infinite highness that is in him, for the heavens comprehend it not.
Then should we be as folk forlorn and vanished away, if Jesus Christ were not there as a means to make us way. And that is what Saint
Paul meaneth here when he saith that he prayeth to the Father of our Lord Jesus Christ, to the end we might know that he is not far from us, if we hold the way that he showeth us, that is to wit, if we make
Jesus Christ our advocate, to bear word for us, and speak as it were by his mouth. For he is entered into the Sanctuary of the heavens, to present himself there on our behalf, that it might be all one, as if he bare us upon his shoulders, and both we and our prayers be accepted and allowed of God, and we be sure that they vanish not away into the air, but that God receiveth them as well as if he were hard by us, according to his promise made in the Psalm, which is, that he will be near at hand to all such as call upon him in truth. Had this been well considered, the wretched world had not troubled itself so much, in seeking to He-Saints and She-Saints to be their patrons and advocates. As, for example, when the wretched Papists say that they must have the Virgin Mary and Saint Michael for their intercessors, and other Saints, whom they have devised of their own brain: ho (say they) we be not worthy to come into God's presence. It is very true: but this unworthiness of ours ought also to make us seek the remedy which God hath appointed for us, that is to wit, to repair to our Lord
Jesus Christ, who is the way that leadeth us to his Father, according to this saying of his, "I am the way, the truth, and the life: and whatsoever ye ask of God my Father in my name shall be granted you." There, our Lord Jesus promiseth that whatsoever we ask of God his Father in his name shall be done unto us: and thereby he warranteth this doctrine. Therefore, let us mark at a word, that inasmuch as our Lord Jesus offereth and putteth forth himself to be the way to lead us unto God his Father, we must not go ranging up and down, but if we will needs seek any other way, we shall but stray, and never be at any certainty to come unto God. Furthermore, to the intent we may be contented with Jesus Christ alone: let us bear well
in mind how he saith that all our requests shall be heard if they be grounded upon his name. Ye see then, that the thing which Saint
Paul meant to show us first, is that as oft as we pray unto God, we must assure ourselves that although we be unworthy to come unto him, yet notwithstanding he ceaseth not to accept us, and our prayers are a sacrifice of good and acceptable scent unto him, when we acknowledge him to be the Father of our Lord Jesus Christ. But yet must we also add that which the Gospel showeth us, that is to wit, that we be members of his only Son's body. For had we no alliance with Jesus Christ, we should gain nothing by knowing him to be the Son of God. But forasmuch as we be made one with him, and he vouchsafeth to communicate all his goods unto us: therefore we may well call God our Father. And for that cause also did he say unto his disciples, "I go my way to my God and your God, to my Father and your Father." Thus much concerning the first point.
And herewithal we must mark well also, how Saint Paul addeth for a larger declaration, that all kindred both in heaven and earth is named of him. In saying so, first he showeth that the Jews ought to be joined unto the Gentiles, and that forasmuch as the trumpet of the Gospel is blown, God's grace must be preached abroad everywhere, that men of all countries and nations may call upon God: And thereby also it is showed us, that although we come of the heathen which were erst cut off from the kingdom of God: yet we be now made his household folk, and registered among the citizens of heaven, and God avoweth us to be so. And so ye see that by the Father of our Lord Jesus Christ, and also because Jesus Christ is made our head, and hath received us for his body: ye see (I say) that all kindred is named of him, because God vouchsafeth to take us to him, yea even us poor wretched creatures, which are not worthy to be of the number of the worms of the earth, yet notwithstanding he not only vouchsafeth to admit us into the company of the Jews, which
were a holy lineage, the chosen people of God, and his own inheritance: but also hath taken us into the fellowship of the Angels of heaven. For Saint Paul is not contented here with setting down a kindred among men, to show that he meaneth of the faithful who are matched with Abraham, David, Peter, and Paul: but he showeth that he is matched even with the Angels of heaven too. And soothly we may well have that dignity, seeing that Jesus Christ himself vouchsafeth to be our brother, and hath knit himself to us in the bond of brotherhood. Thus ye see how we should be guided in praying unto God, that we may come unto him in fear and reverence, considering his majesty which is infinite, and moreover not to be abashed at it, nor to turn away, but understand that inasmuch as God hath vouchsafed to take us for his children, and our Lord Jesus
Christ is ordained our mediator, to the intent we may come unto him, we may come with full trust before the throne of grace, and not stick to call God our Father with open mouth, because he hath showed, that he taketh us for his children, and we have Jesus Christ for our brother by adoption, and we have need not to doubt but that all the Angels of heaven acknowledge and avow us for their brethren, when we come to God so joined to our Lord Jesus Christ: Like as on the contrary part also if we swerve from that mark, we must needs be cast off, and the angels must become our enemies and adversaries, and set themselves against all the prayers that we can make.
Now, let us fall down before the majesty of our good God, with acknowledgment of our faults, praying him to vouchsafe to reform our life in such wise, as we may show by our deeds, that we have not lost our time in going to his school, and endeavor and enforce ourselves to please him in all things. And that, forasmuch as we be not able to serve him always in perfection, he will vouchsafe to bear with our infirmities, and to bear them up in the meanwhile, so as we may not cease to resort still unto him, seeing the need and necessity
wherewith we be pinched. And so let us all say, Almighty God, heavenly Father, etc.