The Twenty-Fifth Sermon, which is the second upon the fourth Chapter - Galatians 4:4-7

which is the second upon the fourth Chapter.

4 But when the time was fully come, God sent his Son made of woman, and made under the Law.

5 To the intent to redeem those that were under the Law, that we might receive the adoption of children.

6 And forasmuch as you are children, God has sent the spirit of his Son into your hearts, crying Abba, that is to say, father.

7 Wherefore now you are not a servant but a son: and if you are a son: you are also an heir with Christ.

I have told you already why S. Paule speaks here of the fullness of time: namely to abate men's curiosity, who by their good wills would seek too far into God's secrets, yea and take upon them so boldly as to reply against God if he behave not himself after their fancy. To the intent therefore that the faithful may content themselves with the order that God has kept in sending of our Lord Jesus Christ: he says that the due season was not before, for that matter depends upon the only good pleasure of God, and upon his unchangeable purpose, whereunto it behooves us to submit ourselves. And now S. Paul says, that our Lord Jesus Christ was made of woman, and put under the law, to acquit those that were under the law. First he says that he was clothed with our nature, for else he could not have yielded obedience to God in our behalf, that we might be set free.

However, forasmuch as he was conceived after a wonderful manner, therefore does S. Paul say he was made or begotten of a woman. It is true that he was of the seed of David: nevertheless, I have told you already, that there was a secret working of the Holy Ghost in his conception. But however it was, our Lord Jesus Christ took our nature upon him, to the end he might yield obedience to God his father, as it were in our person. And that was the cause why he took our nature upon him. And this subjection whereof he speaks, was not of constraint, but of good will. For we know that the Son of God has all superiority and sovereignty, in so much that even the Angels and all the principalities must bow their knees before him to do him honor. How then could he be subject to the Law, seeing that the Law is such a bondage? This does not at all deface the Majesty of God's Son, for as much as he abased himself of his own good will. Therefore (as it is said in the second to the Philippians) there is no contrariety in that he might make himself equal with God without robbery: and yet that he abased himself also. So then, for as much as this doing of his proceeded of his own mere and unconstrained goodness: he continued always in his own state, notwithstanding that before men he had the shape and fashion of a servant as S. Paul also specifies in the same place. However the case stands, let us mark well, that he who was Lord of heaven and earth, took that subjection upon him, to set us free from it. For we see how our Lord Jesus Christ was circumcised, and when he came to man's age, he kept diligently all that belonged to the law of Moses: not that he was bound to do it, but to put away the bondage, and to break the bond wherewith we were as it were pinched and fettered.

Therefore as often as the Gospel speaks to us of liberty, (whereof S. Paul does also treat in this text): let us come back to our Lord Jesus Christ, assuring ourselves that he became not bound after that fashion for nothing. Now, there is nothing in him which contains not the performance of our salvation. Then must we needs conclude that we are not any more subject to the bondage of the law, or else it would turn to the dishonor of our Lord Jesus Christ. For what a thing were it, if after his yielding of himself to subjection for our sakes, we should still hold scorn of liberty? It were more convenient that heaven and earth should change their nature, than to say that the Son of God has come down here below, and has abased himself in manner aforesaid, and yet that we should esteem it but as a play or trifling thing. For what a dealing were that? Now then let us learn, that we may now serve our God freely, and come directly unto him without being held any more so strictly under the yoke of the law as the ancient fathers were, because Jesus Christ is come, and has set us free. I have told you already heretofore, in what wise we are delivered from the law. It is not for that it remains not still as a rule to frame our life by, so as God may govern us and have all superiority over us. For what a thing were it if we should be worse than the Heathen folk and unbelievers? But it is certain that they have the law engraved in their hearts as says S. Paul. He that never went to school, nor has had any teaching at all, nor ever has heard or read any thing, may notwithstanding discern between good and evil. Not that he has a perfect skill: but because that however the world go with him, God to take away all excuse of ignorance, would that men should have that evidence printed in their hearts, that theft, whoredom, extortion, deceit, perjury, drunkenness and such other like things, are vices to be condemned. Also it was his will to have men know, that to blaspheme his name is an irksome thing. The Heathen folk knew all this without any teaching. Now then if we should be lawless under pretense that our Lord Jesus Christ reigns over us, and has set us at liberty: what a thing were it? There would be greater confusion in the Church, than there is where Satan has made a mingle-mangle and put all things out of order, so as there is no bridle at all. But whereas it is said that we be no more under the law: it is in the same respect whereof mention has been made heretofore; namely, that the Law shall not execute any more this sharpness and rigor upon us, to say to us, cursed shall he be that fulfills not all things. For so long as the threatening remains and stands in force, we must needs be as men out of their wits, and as folk upon the rack ready to be torn in pieces. To be short, we can have no rest except the sentence of the law be abolished, which is that they which perform not all that is contained in the law shall be accursed.

But contrariwise let our consciences bear us record that God pities us and bears with our infirmities as a father does towards his children, and passes not upon the vices that are in us, but hides and buries them so as our service is acceptable to him, though there be many things amiss in it: and then are we no more subject to the law.

Not that we should be quite without rule, nor that the commandments ought not to be preached continually unto us, to the end we may know what God has ordained and be held in awe by it: but that we should not be out of heart if we fall, or halt, or make any false steps: or that if we cannot discharge ourselves of all things so perfectly as were requisite, yet we should not be utterly dismayed, knowing well that God will always hold us up by the hand, and not enter into account with us to sift our life rigorously.

Moreover, because the Ceremonies that were before the coming of our Lord Jesus Christ are no more in use as they were towards the fathers of old time, who were trained by them as in their childhood. For when the brute beasts were offered in sacrifice, every man beheld there his own death, as though the bottomless gulf of hell had been opened to swallow up the whole world. At this day we know that the Son of God has by his offering up of himself in sacrifice, and by his shedding of his blood for us purchased us everlasting redemption, so that we come with our heads upright before God, not doubting but that we obtain life by the death of him that was not subject to it, but of his own good will made himself subject to it as our surety, to the end that we might be quit and discharged by his death and passion.

Thus you see that at this day the law is abolished towards us, and that we are delivered from it, even to obtain the adoption. However, in speaking so, S. Paul means not that the Patriarchs, Kings, Prophets, and other faithful folks that lived under the old Testament, were not the children of God as well as we, or that they knew not themselves to be adopted by faith as well as we: but that the said adoption was not yet so revealed as it is now a days.

For (as we have seen) the law was a Tutor to rule little children. But we are come to the age of men, because the Son of God has showed himself, and brought us all perfectness by his coming. Then seeing it is so: we do now enjoy the adoption which the fathers did but as it were taste of afore, because the time was not yet come. Not that God wrought not in them with such measure of his spirit as he thought good: but because the case concerns the order of government that God held, and not the persons themselves, as I have said already.

For in those days there were shadows and figures, so that it was as a chain of bondage: but now that our Lord Jesus Christ calls us to him, and that the veil of the temple is rent asunder: he has prepared us a Sanctuary, not built with man's hand, but of a heavenly making, whereinto we may boldly enter, inasmuch as he is gone in thither before us.

You see then that we are received fully into this adoption, because the law has no more power over us, as it had in the time of the figures and shadows. Now to confirm this matter, S. Paul adds, that God shows that he takes us for his children, because the spirit of his son is in us, crying father: Speaking of the holy ghost, he does by a circumstance term him the spirit of our Lord Jesus Christ. For by what title can we be God's children, but because we are members of his only son, to whom that right honor, and dignity belongs by nature?

For in that our Lord Jesus Christ is called the only son of God, not only men, but also the very Angels of heaven are excluded from that dignity, so that it belongs to none but only to Jesus Christ. Howbeit forasmuch as we are joined unto him, and he will not be separated from us, but shows himself to be our head, and we have such union with him as the members have with the head: therefore he says that either we must have the spirit of our Lord Jesus Christ, or else we can have no familiar access to our God, to call upon him as our father: and it were too great a presumption for us to take that honor upon us.

For if a beggar would make himself a rich man's son, folk would laugh him to scorn, and he should be shaken off with all the shame that might be. And how then should we silly worms of the earth, yea and full of all infection and filthiness, go match ourselves with the Angels of heaven, to say that God is our father? Truly the very Angels themselves cannot challenge such nobility, but by the means of our Lord Jesus Christ because he is their head.

Then were it great pride in us if we would take upon us to vie above the Angels, without coming in the name of our Lord Jesus Christ, or without having his spirit, that we might be accepted as members of his body, and be entertained as it were in his person. And therefore also it is said that he makes intercession for us, and that we call upon God in his name.

For if he were not our spokesman, how could we hope to have our petitions received? Let us a little consider the feebleness that is in us when we intend to pray unto God. Although we sigh unfeignedly, and although we have good motions to lift us up: yet do we faint, and they that think to come unto God with a perfect zeal, beguile themselves, yea even too grossly.

But they that humbly acknowledge themselves to be as they be: do perceive themselves too halt and stumble even in the very virtue and strength that is given them. Howbeit for as much as our Lord Jesus Christ is in the midst, and stands there in our behalf, and makes us to come near: therefore we may boldly pray.

And for the same cause did the high Priest in the time of the law bear twelve precious stones upon his breast, and other twelve behind upon his shoulders, wherein were written the names of the twelve tribes of Israel. For although the people were present in the porch [or outer tabernacle,] yet was there a veil betwixt him and them, so as the Sanctuary was hidden, and nothing was seen of the things that were done within for a witness of God's presence.

It was enough that the high priest went in, in the name of them all, having in his hand the blood wherewith God's wrath was to be appeased. Then had he the said tablet at his breast, wherein the names of the twelve tribes (that is to say, of God's people) were ingrained. Also he had them upon his shoulders, that it might be said how he was there in the name of the whole Church.

Thus you see how we cry, even by the spirit of our Lord Jesus Christ, unto God his father, with full assurance that he knows and avows us for members of his son, by whose means he receives us into his heavenly kingdom, and sets open the gate unto us, so as we have access unto him familiarly. And this is expressed yet better by the word Crie.

S. Paul could well have said, we say: but he goes further as need was. For (as I have touched heretofore) here he compares the old fathers with us, and shows that our state is better than theirs, because God has showed himself more bountiful towards us, than he did towards them that were under the law. That is the cause why he says that we in these days do cry out that God is our father, yea even with open mouth and full liberty, and that we come boldly to him, glorying that we be taken for his children.

True it is that the fathers under the law did also use the same manner of speech, as when they said, "Lord what shall become of us if thou receive us not to mercy? Abraham knows us not, no more does Jacob. We are born of them as touching the flesh: howbeit, all this natural kindred is nothing in comparison of the spiritual kindred, whereunto thou hast ingrafted us in the person of thy son. Therefore thou art our father?" After that manner did the whole Church pray unto God as Isaiah reports it. And there are many such texts. And without doubt it had been impossible for the fathers to have offered up good petitions and prayers unto God, without that ground: that is to wit, unless they had been fully resolved, that God took them for his children. For that is the thing wherein the faithful differed from the Heathen and unbelievers in all ages. The Heathen men did indeed pray unto God, however, that was but at all adventure, not knowing whether they should be heard or not. But our prayer must be grounded upon faith.

And Saint Paul's saying shall always be true: namely that we cannot pray unto God, except we first know and understand his good will towards us. Therefore it must needs follow that they who lived under the Law were fully assured in their consciences that God accepts them for his children. However, this was shown them as you would say but with half face, so that they prayed being wrapped in many shadows and figures, which taught them grossly. It is true that they offered not themselves without faith (for then had it booted them very little,) and that it stood them on hand to overcome all the lets that were set before their eyes: but yet were they not able to call upon God with the full certainty which is communicated to us under the Gospel. And this is yet better expressed in the eighth to the Romans, where Saint Paul says that we have not now received the spirit of fearfulness and bondage, but the spirit of boldness, so as we are able to cry Abba, father. And by the contrary member he enlightens the matter that might be darksome in this Text by reason of the shortness of it. For he sets down the spirit of bondage, because the Law was given with great terribleness, and the old fathers were driven to feel that they were held in awe under it and had not yet the liberty that is purchased us in these days by the coming of our Lord Jesus Christ. They were as little children: who although their fathers travail for them, know not what is laid up for them. For although their fathers love them: yet must the rod be walking now and then, and they stand always in awe. And because they have no discretion to govern themselves, they know not how their fathers will deal with them. Even so was it in the time of the Law: There was a kind of fearfulness, in so much that they who were God's children, were yet under the strait bondage aforesaid.

But Saint Paul says that we are no more as it were at Mount Sinai, where God thundered, where the lightnings flashed, where trumpets sounded, and where the air roared in such wise, that all men were so amazed as they dared not come near God, according as it is said, let not God speak unto us, for then are we all dead and undone. We are not now in that fear says Saint Paul: but God has given us full liberty because our Lord Jesus Christ has come. And we know that he is gone into heaven, to the intent that the heavenly creatures should not thenceforth have such terrible Majesty as to make us shrink back from it: and that we might find favor & grace to talk familiarly with our God.

Thus you see in effect what this word cry imports. Now, it is true that the faithful oftentimes shall not feel so frank & free a mind in themselves, but that they shall be distressed when they open their mouths, and be heart-bitten, and cast doubts whether God will hear them or not. Heaviness will so oppress us, as we shall hardly know how to dispose our prayers, or whereat to begin. This then is a thing that might seem contrary to that which Saint Paul speaks here, and to the text which I am about to allege. For it will follow that we be cut off from the array of the faithful, if we doubt in ourselves whether we may pray unto God or not and that our hearts be as it were locked up in those doubtings. If we be at that point, in what case are we then? where is the trust that Saint Paul speaks of here? He discharges that doubt immediately, saying that God's spirit supplies our wants & infirmities. For there are certain unutterable groanings which God hears, although they be not perceived of men: Therefore let us first mark, that if we have profited in the Gospel, we must believe assuredly that God takes us for his children, and that he calls us gently unto him, and that we may boldly come unto him. According whereto he says in the third to the Ephesians, that by our believing in Jesus Christ, we by and by conceive trust & boldness to offer ourselves unto God. Then if we have not trust and boldness, it appears that we have no faith. However, for as much as our faith is never perfect, but endures bursts whereby it is as good as beaten down to outward seeming: sometimes we are so dismayed at it through the overpressing of our miseries and afflictions, that God seems to be estranged from us, and we cannot utter one word of prayer unto God.

And therefore let us receive that which Saint Paul says: namely that the spirit helps our infirmities. And so let us hold out still and pray unto God without ceasing, and if we be speechless, or do stutter, and cannot utter any one piece of our mind to the purpose, but be entangled with many impediments: well, however we fare, let God's spirit thrust us forward still, and let us stick fast to this ground, that God is nevertheless our father, and let us flee to him for refuge, and though we do it not so frankly as were requisite, but be overweighed with the heaviness of our griefs, yet whatever come of it, let us go onward still, and not shut ourselves out of the gate through our own default, but hold on still in praying to our God, assuring ourselves that he will have pity upon us in the end.

Thus you see what we have to consider here when mention is made of the spirit of boldness or trustfulness, whereby we may cry [unto God,] because we are sure of our adoption. Let us not think that this can be fully in us, for there are many vices which we are not yet rid of. Again there remains unbelief, which if it be not thoroughly rooted in us, has notwithstanding many strings to hold us back with, so as we must be fain to strive against them. But yet in the meanwhile, we must be fully resolved that God is our father: and afterward according to our measure and ability, let us keep onward to the mark that is set forth here. And it is one of the greatest controversies that we have with the Papists in these days. For they say we cannot be sure that God loves us, and that it is a case which ought to hang in suspense whether he love us or hate us. But by this means they utterly deface the true manner and fashion of praying. For we know how the Scripture says, that we cannot pray without faith, and Saint James says, let not such a man think that ever he shall be heard, that is to wit, such a one as comes like a wavering reed that is shaken to and fro with every wind. For we must believe that God is faithful in his promises, and that we shall not be disappointed in coming unto him, because he has bidden us come. We must be thus minded in all our prayers and petitions, or else all is nothing worth.

Again what Christianity is there in us if we have not God's spirit, as Saint Paul says in the eighth to the Romans? And for the same cause also does he say in the fifth Chapter, that we shall never be ashamed of our hope, because God's love is shed into our hearts by the Holy Ghost which is given unto us. For if we have no hope, surely then are we banished out of God's kingdom, and cannot be named Christians. And what manner of hope is it? It is (says Saint Paul) that God's love is shed into our hearts: that is to say, that we be fully settled and contented because we know ourselves to be in God's favor. And how know we that? By the spirit. And he sets down purposely the word "shed," to do us to wit, that God's making of us to feel his fatherly goodness and love towards us, is not with a wet finger and away (as they say,) and then afterward to leave us hungry and needy: but that he sheds or pours it out upon us, that is to say, that he gives us a sufficient & full warrant that he acknowledges and avows us for his own, seeing he has laid forth all the treasures of his mercy in our Lord Jesus Christ. Now, this must needs come of God's spirit, according as it is said in the first to the Corinthians, that we do not now by our natural wit comprehend that God loves us: for that passes all the power of man. God then must be fain to lift us up above the world: for it lies not in our own power to certify ourselves of God's love. Therefore the spirit gives it us: that is to say, we have it not by nature, nor by inheritance, neither do we purchase it by our deserts: but God of his own mere goodness assures us of it, to the intent we might resort unto him familiarly in all our needs.

But contrariwise, the Papists after their own imagination, deem that we cannot be sure of God's love. And these wretches are so blind, that they say it is presumption if we desire to have any certainty of it: yea [and so it is,] if we would have it of ourselves. For if a man would upon his own conceit bear himself in hand that God is his father, he should be but a fantastical child, and a fool at all assays like one of these dizzards that gad up and down the streets, and play the Kings and Princes.

But if we have the said record of our God: should we then doubt of it still? Is it a presumptuousness to do God so much honor, as to believe him to be faithful, and to rest ourselves upon his word. Again on the other side; when we go to pray, is it not a good forwardness that he gives us when he says, come to me? If we had no commandment to pray unto God, surely it were too great a rashness to press into his presence. But seeing that, he calls us, yes and tarries not till we seek him, but prevents us, and tells us that he requires nothing but that we should come to him, and gives us both the motion and mind to pray unto him: if we take him for our God, let us yield him his deserved praise, by seeking all our welfare at his hand. Seeing (say I) that he has so prevented us: should we dispute whether we ought to follow him or no? Is it not a blasphemy that tends to the defacing of all God's promises? Thus you see what we have to remember when mention is made of this word Cry. But yet for all this, however the world goes with us, though we be fain to hack it out like folks that have half forgone their speech, and be straitened with so many overthrows that we cannot fashion out one syllable or jot aright: yet whatever come of it, let us not leave going unto God, upon this ground, that he will succor us at our need, and redress the infirmities that pluck us back. To be short, when the spirit works in us to stir us up to the groanings whereof I have spoken: let us seek God, and though we be at our wits' end, and know not whereat to begin: let us always go forward to the mark that is set before us here. And Saint Paul says purposely, that we cry Abba, father, to signify that it is not the Jews only whom God will have to call upon him, and to flee to him for succor nowadays: but that he will have the whole world to do it. And forasmuch as the Gospel which is the key to open us the gate of Paradise, is published everywhere: now he will have all men to enjoy the right which heretofore had been as the special privilege of the lineage of Abraham. Thus you see after what manner we cry Abba, father. Now the first word Abba signifies a father: however Saint Paul uses the language that was held still as most common among the Jews. For the Hebrew tongue was not so pure after the captivity of Babylon as it was before, but was mingled with the Chaldean tongue. However Saint Paul's meaning here, is to show that under the Gospel all men in common ought to call upon God with open mouth, because his adoption was offered to all Nations, and the wall was broken down which divided the Jews and Gentiles asunder, so that henceforth he will have us to be equal and in like state. You see then that we may call upon God in all languages, as it were with one mouth, and we must not doubt but that God receives us and gives us leave to press unto him, inasmuch as we have the doctrine of the Gospel to lead us, which is an infallible guide for us.

Now by this means we see that every man's praying unto God ought to be with understanding. For if a man that understands no more but his own mother tongue, should pray unto God in Greek or Hebrew, surely it were but a dalliance, and an utter perverting and marring of the rule of praying aright, and there could be nothing but hypocrisy and feigned devotion in it. I have told you already that we cannot pray unto God without faith, to be sure that he will hear us. And what a thing is it if we know not what we have to ask at his hand? Is it not a defiling of so holy a thing as prayer is? We know that to call upon God, and to flee to him alone for succor, is the Sacrifice that he requires at our hands, because that therein we confess him to be our father, and the very wellspring of all welfare. Now then it is meet that we should resort unto him which is the rewarder, according as the Apostle says in the eleventh to the Hebrews, that he disappoints not those that seek him, but that they shall always find that there is nothing better than to flee unto him. Therefore when we pray unto God, we must have understanding to know what we crave of him. Mark that for one point. Moreover whereas it is said that we cry Abba, father: thereby we be done to understand, that the diversity of languages hinders not the unity of faith. Isaiah seems to use a clean contrary manner of speaking, when he says, that all men shall speak the language of Canaan, that is to say, the Hebrew tongue. Now to be Christians and faithful believers, it is not of necessity that we must have skill of that language: but he means that God shall be worshipped in all languages. And he speaks of the tongue of Canaan, because the Hebrew was a holy tongue wherein God's secrets were contained. Forasmuch then as that language was after a sort consecrated unto God: he says that God shall be honored of all men, and all men shall renounce their blasphemies, superstitions, and abuses, and there shall be one conformity of faith among men, and being instructed both in the Law and the Gospel, they shall all make one self-same profession, so as there shall be one tunableness and good agreement among all men. However Saint Paul meant to express here more clearly after what manner we call upon God: namely that every man prays to him as now in his own language, and he hears us all. For God needs not to go to school to learn this man's or that man's language. And we know that in praying, speech serves to no other purpose than to stir us up the more unto it. Also it serves us to witness before men with our mouths, that we repose all our trust in God. Moreover it serves to help our infirmity, and because we are lazy and cold, our tongue had need to drive forth our heart, and to help our weakness and sloth which are overgreat in us.

But God has no need of none of all this, we need not to cry out aloud when we would be heard at his hand: for he knows the secret thoughts of our hearts. Thus you see in effect what we have to mark.

And herein we see how great sway the Devil bears in Popery, so that there is neither prayer nor faith. To their seeming there is neither devotion nor holiness, except men babble in an unknown language, and mumble it up without knowing what they say.

And although the Priests, Monks, and Hypocrites say they understand Latin: men know well enough what their understanding is. Besides this, they make even a rule of their jangling without knowing what they say, and it is enough with them to have a final intent (for so do they term it:) so they have that final intent before they babble their Domine labia, to say we go to pray and to serve God, although their mind be upon their kitchen, or upon things much worse, and much more shameful: they bear themselves in hand, that all their prayers and supplications are acceptable to God.

The poor people have their eyes bleared at it: for they are made to believe that it is not lawful for them to pray in a common language, and therefore they shun that as a bogy. We see then that the Devil has besotted these wretches, yea and utterly bewitched them, seeing they are so loath to receive the food of life, that instead of good bread and wholesome meat, they receive poison and burst with it.

But for our own part we see the rule that is given us here and which we ought to keep: which is, that when we pray unto God we must not step to it unadvisedly without bethinking of us what we should demand, or without knowing how we should behave ourselves towards him.

And when we call him our father, let us consider well that it is not for any worthiness of our own persons, nor for any desert or work of our own: but because he has united us to our Lord Jesus Christ, and gathers us altogether in him, and because we are his body, and God accepts us to favor in his person.

And for that cause also does Saint Paul add, that if we be children, we be heirs also. As if he should say, that we enjoy our inheritance even now: not that we are entered into the possession of it, to be partakers of the glory that is promised us, but as in respect of the fathers of old time, which were shut out into the body of the Temple, and had a veil or Curtain drawn before them, with other figures and shadows.

Now, we are not like them in that case: but we repair unto God in such wise as we are frank and free. And so is the adoption otherwise in our hearts nowadays, than it was in theirs in the time of the Law. For we are heirs after such a sort, that yet notwithstanding we are also as pilgrims in this world, and (as says Saint Paul in the second to the Corinthians) must be fain to be absent from God, till he have rid us of this mortal body, and have taken us out of this earthly pilgrimage and transitory life.

However the case stands, we must magnify God's grace: and seeing he has adopted us to be his children, let us understand that therein lies all our happiness and joy. Therefore let us glory in that, yes even so far forth as to rejoice in the midst of the troubles and adversities which we have to suffer.

Let us not cease to have an inward joy continually in us, in as much as God calls us, and has told us that all the adversities which we endure, shall be turned to our welfare and salvation, so we hold on to the mark that is set before us, that is to wit, so we go on still forward to our Lord Jesus Christ, and forsake all other things.

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 it may humble us before him, and yet we not be discouraged but that seeing he vouchsafes to accept well of us, & has also bound himself to us of his own good will to hear our requests when we come to him with assured trust in him: it may please him to grant us the grace to overcome all distresses and lets, and all debates and controversies that Satan can put in our hearts, so as we by experience feel the availability of this promise, that whosoever calls upon the name of the Lord shall be safe. And so let us all say, Almighty God heavenly father. &c.