Sermons on Deuteronomy
On Wednesday the 7th of
August, 1555 The 54th Sermon which is the forth upon the Seventh Chapter
11. Therefore keep the commandments, and Ordinances, and Laws which I command this day to do them.
12. And it will come to pass, that because you have heard these Laws and kept them and done them, the Lord your God will also perform the covenant and mercy to you, which he swore to your Fathers.
13. And he will love you, and bless you, and multiply you: and he will bless the fruit of your womb, and the fruit of your land: your corn and your wine, and thin oil, and the increase of your kind and the flocks of your sheep, in the Land which he swear to your Fathers to give you.
14. You shall be blessed above all nations, and there shall not be either male or female barren among you, or among your Cattle.
15. The Lord will take from you all diseases, and all the evil plagues of Egypt which you has known. He will not lay them upon you, but upon those that hate you.
We see here again the thing that has been treated of already heretofore: namely that God endeavors to draw us to him by gentleness. It were enough for him to show us his will: albeit forasmuch as our nature draws the clean contrary way, he sets his promises before us to win us withal, and to provoke us to serve him the better. Therefore whensoever God promises to bless us, and to make us to prosper so we serve him: thereby we be put in mind of that singular goodness and love which he bears towards us. For is he bound to do it? Nor, ought not every of us to strain ourselves, (yes even above our power) to serve him? Are we not bound thereto by nature? Yes: and therefore let us mark well, that whereas God vouchsafes to tell us that if we serve him he will be favorable and merciful to us: his so doing proceeds of his own mere free goodness.
And if that move us not: the world may see what our unthankfulness is. But yet by the way let us mark well, that his promises should stand us in no stead, if our Lord supplied not our defaults, I mean even when we be best minded to serve him, for else should we come far short of the perfection that is required of us. All his promises then should nothing boot us, if he did not bear with us: and so is he fine to use double grace towards us. Albeit to the intent that things maybe the better understood: let us see first of all how it may agree, that God should bless us of his own free goodness, and make us to prosper: and yet notwithstanding match it with this condition, that we serve and honor him. For at the first sight there seems to be some disagreement in it. If God love us without respect of our deserving: there ought to be no ifs nor conditions in the matter.
But he puts them to it, as we see in this text: yes and all the whole scripture is full of the same doctrine, namely that God recompenses every man as they shall have served him. How can it then be, that God should both have respect of our life: and also love us of his own free mercy? Let us mark well the words that Moses uses here. For he says that God will perform his covenants and mercy according as he has promised, if he be honored and served. In saying that God will perform his covenant and mercy, he shows us well that we must not begin at our service, as though we would bring anything to God to move him to love us: For whereupon is his covenant grounded? Even upon his mercy. Now then let us see what his mercy is, and where to it ought to be referred. First of all, it is his choosing of us. Although we be utterly forward, and deserve to be shaken off at his hand: yet does he take us into his favor. Thus is it already a great and inestimable mercy, that although God find us lost and damned creatures: yet he vouchsafes to take us for his people, advancing us to such dignity as to be of his household and Church. Now when he has so begin, he must be fine to hold out still: that is to say, he must be fine to like well of us continually by reason of the same free favors which he bears us and all for our Lord Jesus Christ sake. So then, God maintains his mercy towards us because he be peace out wretchedness and misery. And although we be not worthy to be received, yet does he accepts us. And wherefore? Because he loves us in the person of his only son. But there is yet more, that is to know that he uses mercy towards us in bearing with our imperfections and by that means accepts our service, so that although it be faulty and have always some blemish in it, yet notwithstanding he had made seat of his own goodness. Now we see what the covenant imports, which Moses speaks of here, namely that first and foremost God receives us to mercy, even without finding anything but utter cursedness in us. And secondly that he continues his favor towards us for a law his only son, notwithstanding that he might find just cause in us, to shake us off and to hate us. And thirdly, that he accepts our works and takes them for good so as although they be (as you would say) but half an, and always some old wrinkled with them, and yet notwithstanding he ceases not to admit them as if they were righteous and sound, and all by virtue of the said covenant, as I said before. Now then we see it is not inconvenience, that God should bless us and make us to prosper when we have served him: and yet notwithstanding that his loving of us should be, not for any worthiness or deserts of ours.
But for his own free goodness sake, without any other reason that we can allege, than that he has chosen us and made us partakers of the righteousness that is in our Lord Jesus Christ, that thereby all our filthiness may be covered and hidden.
By soon as the ignorant sort to yield of the word condition, they bear themselves in hand that God makes some payment and that when he shows us any favor, he does it in recompense of our deserts. And by that means the wretched Papists do blind themselves with vain presumption, and quite overthrow themselves by perking up after that fashion against God, and therefore they must be at length cast down in their over lustiness. For where to do they lean? Behold, God tells us that he will bless us if we serve you therefore it follows that all the promises which he makes condition and. Yes, but they have ill steadied the holy Scripture when they cannot discern between the promises us they be set down in the law, and the things that God adds to that to supply our default. For if we take the promises saw roughly, that is to know that God will bless none but them that serve him. We shall all of us be shut out from hope for which of us serves
God with all his heart and with all his soul as God has expressly commanded us? Nor contrariwise we dragged that world and by nature we be deadly enemies to him because all the thoughts and affections that are in us to fight against his will. Then me so far off from being able to serve him as we should do that we make war against him and cease not to provoke him in his wrath against us.
Not verily, even when God has reformed us by his holy spirit, so as he has given us some good disposition where through we be inclined to serve him and to be short we sure that his spirit reigns in us by some doing of our vices and of the wicked lusts which are in us by nature.
Yet come a still far short of the Mark which we should tent. It is true that we will travel thither ward, as all the faithful to, whose chief regard and principle desire is to serve God but yet do they find themselves so encumbered us makes them to shudder at it. When they be about to steer one finger forward the rest of their body draws backward. It is much if they can be trained themselves: that is to say the they can get forwarded little and coldly. And therefore they be driven so high and ground, and to condemn themselves beseeching
God towards safe to heartened them better and to take a all the lets that talent themselves. For he that is perfect, condemns himself most in so much that the true perfection that is in man do ring this mortal life is to know the evil that is in us and how a wretched be.
On the contrary part, asked for those that make themselves idols, bearing themselves on hand that they become already to the highest top of perfection. They burst themselves with pride and do but shut their secret filthiness a thing whereby they betray that they know not yet what it is to love God and to serve him. For otherwise they should never be so blinded with mad self trust us to bear themselves in hand that they be thoroughly righteous. Seeing then that although we endeavor never so much to serve God, we shall go limping and at our legs after us, let us be sure that God shall never be in danger order to any of us, but rather we shall be condemned in all our works. We may well allege, I was willing and I did mind endeavor but that is not at all that we have to do. For there will shall always be found very weak so as if we have one could affection, there shall be a dozen evil ones for it. And so by that means all of us should be disappointed of the hope that God gives us by his promises, if they should be taken so roughly and according to the naked letter where it is said, if you serve me, I will do you good. But now let men strained themselves as much as they lift when they come to their audits, there will be some abatements, as will show that all Gods promises can stand them in no stead. And therefore they must come to the second remedy which is that God supplies the faults and that although all our works deserve naught else but condemnation, yet notwithstanding God accepts them and takes them for good, or fleece on fatherly goodness and not of any duty that he is bound to. Then let us not be so blind us the wretched Papists, who when they hear that God adds any condition to his promises, do by and by step up with their egos, and fall to be scanting of their own free will and deceiving. But contrariwise, let us assure ourselves that when God speaks to us in such order of speech as he is showed us here, although he come to us with gentleness, yet does it nothing avail us, until he use his own mere mercy to say worst throughout, not for any desert of ours but because it pleases him so to do. Mark that for a special point.
And therewithal let us Mark also that if the good which God does to men in the things that concern this transitory life to proceed of his mercy much more reason is it than the immortal heritage that cannot be gotten by our own strength. But that God must be fine to believe it is of his own mere liberality or free gift. And whereof speaks Moses in this place? He says, God will bless the cattle, God will bless the corn, or wine and oil. All these are transitory things and how is it that God prospers us in them? By his mercy, says he. And he shows expressly that God's covenant proceeds not from any other bring, nor has any other group then that ought not even in cases concerning this flight full life and these transitory things. Now if in promising to prosper us in our cattle, in our lands and in the bread which he, God have not an eye to any worthiness of ours, but only vouchsafes to show himself a liberal and kindhearted father towards us. What will he do in cases concerning the making of us, partakers of the heavenly glory? I beseech you, can be alleged any deserts in that behalf? No, for then should Oxen and kind be of more estimation with him than mens souls.
Therefore let us mark well the things that I have touched: namely that we may well understand beforehand how greatly God loves us, by his promising of reward and recompense for our works. For he does it not of any duty, but to win us by gentleness and loveliness.
Yet notwithstanding let us understand moreover, that the same shall never boot us a whit, unless our Lord proceed yet further in showing himself liberal towards us: namely that after he has received us to mercy, even us which where utterly lost and damned, he do also love us for our Lord Jesus Christs sake, and thereupon bear with all the imperfections that are in us without intending to impute then to us, so as works may please him, although they deserve it not. For that is verified even in these base things beneath. When we take our repast of the bread wherewith we be sustained: we must acknowledge that the same comes of the mere goodness of our God. And likewise when we have done our endeavor to serve him, [we must acknowledge] that he is not any whit beholden to us for it, but (which more is) that the good affection which we always have, is given of him, and yet that all this is nothing because there is some faultiness in it. Therefore it must needs be, that Gods receiving of us into favor, is not for that he owes us anything, but for that he loves us. Now seeing that God will have his mercy known in these corruptible things what will he have done in the everlasting salvation of our souls?
But here might a question be moved, that seeing God respects not our merits when he does us good: why he uses he this manner of speech which we read here in Moses? There are two reasons. The one knees, that he intends to make us be his grace the better, by driving us to grant that none of all the things which he be highs us could take effect, if works should be respected and therefore that he must be fine to bury all our sins, and to accept us of his own free goodness.
This would be somewhat with the darkest, if it should not be laid forth more at length. His saying (in effect) is that whereas God tells us, that if we serve him, he will bless us and prosper us: it is the intent is that every of us should examine himself, and consider what point we be with him. And when we once know that instead of serving him, we do provoke him against us and grieve him, as though we had conspired to do so to willful malice: and when we once know that we be so greatly in his danger even by nature: then will all vain self trust be beaten down in us, and we will have none other mind, than to resort to him that mercy that promised us, and to flee thither for refuge, so as we shall be quite and clean bereft of that fond opinion which we had conceived of our own works, and not think that any more to be meritorious. And thus you see what we have to note for the first reason.
The second is that for as much as God has pitied us, he bears with our works, and intends not to sift them with rigor, but that means that for good and available, though there be many infirmities and vices in that. But yet for all that, we must understand that he will not so bear with our infirmities, that we should take leave to abuse his mercy: for then should be deal too lewdly. And yet nevertheless it appears by experience, that soon as men hear that God forgives then their sins, and saves them of his own goodness: they dispense with themselves, and take leave to do evil: and under color and that they be freed from the bondage and cursedness wherein they were by nature, they overshoot themselves into all disorder. But God will not be so mocked, he will not have the goodness which he uses towards us, to be made an occasion of sinning. For our Lord Jesus Christ is come to destroy that kingdom of Satan, as it is showed us. So then although God will have us to impute all the good which he does us, to his free mercy: yet the sea put this condition to it is that he will have us to serve him. Although the inheritance which is promised us depend not upon our own works: yet will he have us to be his children for it, seeing he shows himself to be our father. Although it become us not to look for anything in respect of all that service that we do him, forasmuch as we be well assured that they be not of such value as we can rest upon then: yet notwithstanding inasmuch as God has called us to him into that way of salvation: he will not have us up fall to kicking against him. His church must not be a Hogg scot, but the temple dedicated to his honor. So then, seeing God has adopted us, we must leave us his children so as we may show that he has not called and invited us to the inheritance of that heavenly life in vain. For if we can find no favor of it be not worthy to be banished and shut out of it? Yes. Again, if we go thitherward, ought we not to despise this transitory things, and to pass through this world strangers and not to be wedded to this earthly trash? That is then the second reason why our Lord that is the condition that he will be served and honored at our hands. And therefore let us learn in few words that when we have done home age to our God for our everlasting salvation and for all the temporal and transitory goods that he bestows upon us in this world: it behooves us to understand that his adopting of us to be his children least to the intent to be honored by us and his calling of us into his church is to the end we should be as his household flock. For he will have such sheep as shall hearken to his voice. And that is the cause why it is said expressly in this text, you shall keep all the statutes, commandments and laws which I set before you to do them. As if he should say, and on the other case of God, we have his word which is an excellent treasure.
And it is not given us only to the end we should but here it and allow it in our words: but to the end we should frame our lives thereafter.
Seeing then that God vouchsafes to teach us, and stoops so low us to do that office of a schoolmaster and teacher towards us: are not we too unthankful if we hearken not to him? And let us mark well, that we be none of his disciples unless we obey his doctrine and make it available to us. For otherwise it is but as if we heard a song that delighted our ears as is said of it in Ezekiel. And surely it is a goodly worshipping of God, for us to say that he has sung well.
Not his will is that we should utter another melody correspondent to his voice which is that we should show by our whole life, that he has not taken pains with us in vain not lost his time in declaring his will to us.
And now furthermore Moses adds, keep them: yes (says he) and God will bless you: and afterward he adds again, that he will love us.
Surely by these words it may be deemed at the first sight that God looks whether men will do their duty or not, ere he love them. But I have told you already how the promises of the law do serve first of all to bring men to write humility that they may know themselves to be as they be and quite rid and discharge themselves of all self trust.
When that is done, then no they that gods calling of them is with condition that they should serve him and that if they enforce themselves so to do, they please him so that although their doings be unperfected yet will he not fail to accept them because he imputes not the vises to them wherewith they be interlaced. And moreover we may gather upon those words of Moses that the surveys whereof he speaks here because not before God's blessing and the favor that he promises us: for do we love him before he loved us? We cannot make the Holy Ghost a liar speaks by the mouth of St John. It is not (says he) for that we loved God first: but God vouchsafed to receive us into his favor at such time as we where is enemies. And all the Scripture is full of this. Now then, seeing it is told us here that God will allow his people if they have a care to keep his commandments, let us not that it is not meant that men can prevent God and draw him to them first of all, but that (as is declared to us here) it is all one as if he should say, I loved you freely, and I will love you still and you shall feel my love in such wise as you may enjoy it and possess it forever. But yet for all that let us beware that we deceive not ourselves as they do which confess that God allows us of his own free goodness but yet we must secondly be worthy of it. For we must always come back again to that which I have touched already, namely that unless God bear with us and score away all the spots that are in our works, the thing that is spoken of here shall never be accomplished in us: but contrariwise it shall always turn us to some greater shame to show us, Go to, behold, your God has abased himself so much as to tell you that if you serve him, he will be favorable and merciful to you. For of whom is it long now, that you be unhappy, that he curses you, that he refuses you, and that he persecutes you? Comes it not of your own fault? Yes: You yourselves then, are to be blamed for this, that you be not beloved of your God. It should (say I) be laid to our reproach, if God pardoned and not the faults that are in our works. Albeit that he will not be mocked, nor have his goodness abused, nor abide that men should take liberty to do evil when they see him so gentle and free hearted towards them, but contrariwise will have us to be answerable again on our side, so as we keep not deaf ear to him when he speaks to us: but that when he has been so gracious to us as to declare his will to us, we also should show that his so doing is not in vain and that he is not disappointed of his purpose. But what? We see how stir burn men are for all that, and whatsoever God tells them or show them although they have there is beaten daily with such warnings, I yet notwithstanding they continue still like themselves in their willfulness. Behold, God promises to bless us, so we serve him.
Now there is no man but he would fine prosper. We could well find in our hearts that God should stead all our necessities, and that he should give us meat and drink: we could find in our hearts to be clothed at his cost. But in the meanwhile, who is he that the things himself thus: this is that means whereby I must enjoy God's blessing? Not we drove clean back and it should seem that our whole seeking is to bereave ourselves thereof, and to cut off God by the way or rather so to stop the entries and issues of his grace as it may never come at us. Behold, God will have us first of all to live uprightly, faithfully and in his fear: and thereupon he promises to bless us. On the contrary part, men gave themselves to filching, stealing, a robbing and cruelty, seeking by all means to pick out one anothers eyes. There is no mention of the fear of God: to be short, there would that all might go to havoc. In so doing we renounce God's will is in, so far us in us lies, and it seems to us that we cannot take a better way to prosper than by selling the devil. Wherein it appears in how cursed plight we be. And whence springs it, but of that we give no credit to God's promises? For if we believed God to be sooth fast in good earnest: surely we would be ravished at this saying of his, I will make you prosper. But forasmuch as are vanities to carry us head long the contrary way, it makes us to imagine that we wean more by doing evil than by serving God. Nevertheless this unbelief of ours shall be right dearly paid for specially when it is matched with such blaspheme, and we to our God so much wrong us not to believe his word: and moreover, when as instead of his grace, we do nothing else but make ourselves strangers to him. Seeing then that we fall to provoking of him so by all means: what remains for us, but to be bereft of his blessings, yes, and that he as though he were power in any perceive us even to the uttermost? Were but truly a man may still perceive an inestimable goodness, in that he ceases not to do us good when he is so provoked by us and that we cease not to kindle that fire of his wrath: but yet in the end we shall find that this doctrine was not in vain. It is true that a man shall not always perceive the thing that Moses says here: and that is to know, that God prospers them that serve him.
For you shall see that such as are desirous to do the best, and employ themselves in the truth, our miserable folks, afflicted divers ways
God's hand, and have not half their sill wherewith to sustain them.
They gained, they shall be tormented with the ceases or else they shall have many reproaches and injuries wrought them in this world, and (to be short) there shall be in continual languishing. On the contrary part, you shall see the wicked prosper: you shall see them in credit and estimation: they shall cram themselves with all excess and they shall have such abundance us may make even their heirs to burst. These things are to be seen. Albeit we must note, that when the good so afflicted, it is first because they have not yet served God as they ought to do. But why does God scourge them, more than the wicked which rush out into all naughtiness? It is because he intends to chastise then fatherly. To the end that their salts may be saved, his chastises them in their bodies. Again, in sending afflictions, God's intent is not always to punish men according to their misdeeds: but also to try their patience, and to withdraw them from the world to the intent they should not be too much entangled in it: and his will is to humble them, that they may know themselves as they be, and be sorry for it. So then for as much as God has many courses to afflict the faithful, he will not have us to make one legal rule of it and to say that he punishes them according to their misdeeds. But where for so ever heed to it, let us not that if God should utterly destroyed them he had just cause so to do, and he should do them no more.
Nevertheless we must have an eye to that which is St. Paul says in the eight to the Romans, and be contented with it: namely that all things turn to the welfare of them that allow what so as their self not was turned them aside ought to pluck them away from their salvation, but rather be as helps to further it. Mark that one point. And yet notwithstanding it is evidently seen that God's grace fails them not in the afflictions and miseries they endure. True it is that they find themselves in the and the things are hard and grievous for them to bear: but yet there is always somewhat to street in them, they have still some comfort at Gods hand, which serves to make them understand that he bless us and prospers them. If he should give them no more but one bit of bread, yet have they such an inward joy, asked they can better thank God for it, than the wicked can do [for great abundance] who fret themselves inwardly, insomuch that although they labor to bring themselves a sleep that they might not have any remorse of conscience to trouble them and strive even against nature, that they might be as it were senseless. Yet does not God let them sorest and that they can be so mercy at the heart even with their abundance us the silly faithful ones with their for the hold themselves contented from tomorrow to tomorrow, waiting to be fed at gods hand and preferring themselves wholly into him, and calling upon him. And again, although they have not all that they would wish, yet think you thus with themselves, well, yet does not my God cease to watch over me, and therefore I betake me to his Providence, and trust myself upon him. Thus you see how the faithful ceased not to be blessed of God though the world see not God's benefits so apparently in them.
But let us come now to the unbelievers. It is true that God shuts out his temporal benefits upon them so as they be in the end have abundance of goods, and so forth: but yet shall all these things be turned into a curse to them. If a man be manned whether the having of bodily health and also wherewith to find a man's self, be not the blessings of God: yes, verily be they. But yet must we note that us in respect of the faithless and of the despisers of God turned to their harm because they be foul and unclean, and do the file God's benefits with their handling of them. Needs must it be then that the order of nature is turned upside down in this behalf. For inasmuch as the wicked and of the unbelievers full of filth and uncleanness: they cannot that is any of gods benefits, but they must needs betray them and mar them. And therefore all must needs turn to their condemnation. Again, we see how the world goes. Have thieves (I mean such as are given to deceit and fleecing) have they gathered much together? They have tormented themselves all the time of the life: And what joy have they had of them? God takes in jeans on them for they be inflamed with such greediness of them as they be never in quiet and besides that they cannot do good with their evil gotten goods. But in the end do they once die? Then goes all to havoc again.
For the world sees how the devil has liberty to overthrow, even such as a man would have God to have been well grounded, and that they should never have decayed to the worlds end. A man would wonder to see how they be destroyed in that turning of a hand. Yes and moreover the goods which they have raked together for their children become us halters to hang them withal, so as they become miserable even in despite of the world and men behold the signs of gods wrapped and when James in that whereby it is well-known that he never leaves men unpunished for the contempt and wrong which they do in his Majesty, in crushing forth into all disorder. Insomuch that if he punished not the fathers themselves he lays the execution of it upon their children, how long so ever he make-believe. So then let us Mark that it is not without cause that God tells us he will bless such as serve him, yes, even to the world ward. And that is the cause why Saint Paul says, that the fear of God has promises, not only of the everlasting life, but also of this earthly life: so as if we live in the fear of God, we shall not only be sure of the inheritance which he has prepared for us and bow, but also that even as long as we leave in this world he will guide us and keep us under his protection and not suffer us to want anything whereof he knows us to have need. True it is that God will always be our carver, because he knows we be too much given to the earthly things, from weeds he intends to pull us anyway, to the end we should have the better skill to lift up our heads to heaven, and to seek after the goods that are prepared for us there.
Therefore when God reached reigns his benefits to us we see he does, that is to say, when he gives us them in small and slender portion it is to the intent we should not be hindered to keep it on our way still in going right forth to him. Thus you see what we have to Mark in this text. And therefore if we serve our God, let us not doubt but he will bless us even to the world ward, and make us to prosper better than the wicked, yes, and although we see them puffed up with pride, although we see the triumph in pomp and bravery, and although we see them swimming in their pleasures: let us tarry patiently a little while, and we shall find that God dallied not with us, when he promised his blessing to such as are willing to serve and love him.
And specially let us mark well how he tells us here expressly, that he will bless us in our issue and in the increase of your castle. I pray you, if the favor which God shows us do extend even to the brute beasts, so was the Mark of his fatherly goodwill towards us shall be printed in them. What will he do to ourselves and to our children and to the things that touch us much nearer? For indeed me must take this comparison of our bodies with our souls to stop if God have a care to feed peace wretched carcasses here: what will he do for us when we be restored into his glory? If he have a care of our mortal bodies: what will he have for our souls, which are fashioned after his own image? But let us return to the per cent matter. If God vouchsafed we have a care of our cattle, us of our oxen, our assess, and our sheep for our sakes: what care will he have of our persons?
What care will he have of our children, which else of the promised of salvation and adopted to belonged to his covenant, seeing it pleases him to choose and adopt us to be his people? For he does not only saying, come to me, but also I will be the God of your children after you to be a thousand generations. But what? We be were we to be left destitute of all gods promises, and the 12 much to, if we could by that mean be brought to write repentance. Let us see if God's blessing be, to be found among us nowadays as it is promised. Indeed it is to be Mark well (as I have declared already) that God is so patient towards us. For our we were the to be maintained here one minute of an hour, considering the outrages offences which they commit daily against him? No, and yet notwithstanding, although his spare us, although he tarry for us, and although he scourge us not as we have deserved: yet nevertheless, we see how we do partly languish. Some decay and consume themselves by little and little, some perish utterly out of hand and other some and other some pine away as if they were almost death of called, as men term it. And what is the cause here of but our driving away of God's grace and blessing? They gained we need not to go to our oxen, our forces and the sheep to meet whether
God withdraw his hand and grace from us or not. Let us look upon our children in what plight they be. God is receiving of their fathers into his favor ought to be as a looking glass of his goodness towards them, but yet ought it to be much better known in these children, so was it might be said, Lo, here a blessed seed. For God's vouchsafing to take the fathers to him was of purpose to utter his mercy yet more in their children. But contrariwise let them man look upon their children and he shall be driven to conclude that we be as good as banished from God's blessing and from all the prosperity which he promised to his people. And no marvel though it be so, for that world sees where it is that fathers in. Their intent is not to edify then in the fear of God, for it should seem that they be locked that their children should shame them by becoming honest man than they. And to say that truth, they bring them up in all lewdness: and is it not meat then that God should show himself a judge? Where are the fathers nowadays, that make the fear of God their mark to aim at in teaching their children? Indeed they be willing enough to have their children are advanced to the world ward, and to lay for them that they may want no well, but in the meanwhile as for to have an eye to God to say, I will dedicate my children to him, I will have them so brought up see may be rightly honored by them: it is the furthest end of all their thought. Needs therefore must be bereft of the benefits that are promised here, and banished from them.
Furthermore, whensoever it is told us that our Lord provokes us to return to him, let us understand that seeing he allowed has freely when we were yet his enemies in it must needs be that he will rather love us now that he is reconciled to us. Yes, but yet must that be in respect of our Lord Jesus Christ and for his sake. We must not seek anywhere in us out of the person of him that is called gods well tailored son, for it is only he that has satisfied the payment of all our debts, which thing it laid note in any creative to do. Yet notwithstanding, let us assure ourselves that it behooves us to endeavor to do well, knowing that God will not have us to abuse his mercy. For seeing he has adopted us to be his children, let us yield him the honor that is due to our father. And besides that although works be unperfected, and we do but offer him things which are not worth that accepting at his hand: yet does not he sees still like well of us in that things that we do to serve and honor him well and we shall not be disappointed of the benefits that he has promised us. But yet must we impute all to his mercy and we must leave in such sort in this world as we may be out of doubt that he will have regard to maintain us even in this present life and to give us whatsoever he knows to be meet for us. Therefore let that serve to make toll us on still further and further so as we may be able to go through with a cheerful heart to the spiritual blessedness that tarries for us above, whereof we have but only a taste as now by faith and hope.
Now let us kneel down in the presence of our good God with acknowledgement of our faults praying him to make us so to feel them, as we may learn to be so reformed them better than we have been, and to turn wholly to him, and to reform our whole life after such a sort, as we may seek nothing but to give over ourselves all wholly to him, and to frame ourselves to his holy will see he has declared it in his world. And so let us all say, Almighty God, heavenly father, et cetera.