Sermons on Deuteronomy
On Monday the 12th of August
1555 The 55th Sermon, which is the fifth upon the seventh Chapter
16. You shall consume all the nations which the Lord your God gives you. Thin eye shall not pardon them: neither shall you serve their Gods: for that will be your decay.
17. If you say in thin heart these nations are more in number than I how may drive them out?
18. Be not afraid of them: but remember what the Lord your God did to Pharaoh, and to all the Egyptians.
19. That is to know, the great trials which thin eyes have seen, and the signs and wonders, and the strong hand and stretched out arm, wherewith the Lord your God brought you out. So will the Lord your God do to all the nations of whose face you are afraid.
For as much as we be exhorted to become like God and gentleness and mildness, and that he will have his children known thereby in this world: it should seem that the thing which Moses says here, is not agreeable thereto. For even the heathen could well skill to say, that there is nothing wherein land resemble God more that is in gentleness and loving kindness, when they give themselves to do good. But in this place here is nothing but to rigor. God will have them to yield all without sparing of anything, it seems then that there is some contrary in this matter. No, but (say have declared heretofore) although God execute his judgment is and appoints men to be the doers thereof. Yet is that no let, but that we may in the meanwhile be kindhearted in ourselves and have pity and compassion even upon them back perish. Now on the one side if God enjoying anything to be done, it must be done without gainsaying.
And yet in the meanwhile we must follow the rule that is given us generally, namely to love our neighbors though they be not worthy of it, yes, even such us haters, and to endeavor to do them good and to overcome them by doing good for evil. But this will be the better understood, if we take the matter by parts.
First we must call to mind hear what has been declared upon the sixth chapter, that is to know, that it is not for us to measure God's judgments after our fancy, for we must needs grant that sometimes they be as the bottomless pit, but yet for all that, they cease not to be rightful still. Then shall we not always see the reason of God's doings: but yet must we like well of them without gainsaying. For it is good reason that all creates as should stoop to him, and that he should not be bound to yield any account. And therefore when the thing that God commands us seems strange, let us hold our minds in awe and subjection, and yield God so much honor as to confess that he is righteous and just though we perceive it not. Let that serve for one point.
The gain when we see him to have such regard towards others us to us may seem excessive, there in let us acknowledge his goodness and mercy towards us: for he might do the like to us. Of what more of whom is it long that we perish not as well as the upon whom God powers out the extremity of his rigor? It is certain that our sins have well deserved that us which should befall us: but God bears with us of his infinite goodness. Therefore let us stand in awe. For though
God use goodness and patience towards us now, yet has not be forgotten our faults, except be ourselves to bear them in mind. And therefore let us understand that God might justly destroy us, and thereupon let us call ourselves home to him and prevent the thing that is to be feared that is to know least he should stretch forth his arm to compound us. So then, the executions of God's judgments ought to be asked warnings to us, to enter into the knowledge of our sins that when we have given God thanks for bearing with us, we may learn to return home to him again.
But yet notwithstanding, when we have well considered all things: [we shall find that] it was not without cause that God commanded his people to vote out all the folk that dwelt in the land of Canaan.
For he that already born with them a longtime asked has been declared. Shall we think it strange, that after God had tarried foreign today's of men that were despises of his Majesty and given to all naughtiness: he should in the end have no more pity upon them, but will them to be utterly wiped out of the world? But such swear all those nations. For although they were malicious and forward already in the time of Abraham and it was apparent that the land was infected with their filthiness: yet did God avow, that their wickedness was not yet come to the full growth.
And therefore he delayed is wrath, not for the space of half a score years only, but full 400 years together. He let them alone in ease and rest, and they waxes still worse and worse, and hard and more and more. It seems that God's goodness gave the more to liberty to evil.
Therefore it was high time for God to put forth his mighty hand then ought never to destroy them, seeing he found them so far past grace.
And indeed, we can well skill to desire God to punish the wicked, and it grieves us that he should bear with them and if he make delay bethink these two patients. Again, if he use rigor after his long tarriance: then we cry out that he is to see the and we ask if he could not deal otherwise that they be playing, there is no measure in us.
For if God satisfied not our desires, we fall to complaining, one while of his over great gentleness and other while of his over great civility.
And if he execute not such vengeance that the first dash as we would wish, we think he is asleep, and that he dissembles too much. And daily we hear that is murmurings us these, what means he by this?
Why does he forbear so long? Again on the other side, if God come with his power to punish men according to their deserving, then alas how comes it to pass the God (who reports himself to be so patient and pitiful) does now shows himself so rigorous against us? Yes, but we consider not what why our sins provoke his wrath, and while we stack up wood to kindle the fire of it, he allures us to repentance by gentleness. For he uses leisure to return to him, to the end we should ask him forgiveness. And if we do not so, must he not then shows himself to be our judge? In like taking were the people of home
Moses makes mention here. For God's intent was not to punish them without just cause, sentence was given upon them beforehand in that time of Abraham. And now there are 400 days do run out sins, and is not that a term long enough? Did these nations amend of all that time? Not, contrariwise they ceased not to give themselves over to all naughtiness and because they were not corrupted they became the worse and the more stubborn, and their malapert increased more and more. Now then God executes the sentence which he had given upon them for a hundred days before, for he knows that they be past remedy. And therefore let us learn to glorify him in his judgments and whereas we see that reason of them here. Let us not ceased to conclude without disputing (yes, even when we perceive not the reason of them) that he is just and righteous, and that he weighs his woks in such balance, as there is no fault to be found in them, and that if we chance to check against them, we shall be confounded in our blasphemy. And so you see what we have to remember.
Again, when God lifts to execute his rigor: let us not I allege his mercy to him. True it is that in resorting to him we must always beseech him to vouchsafe to receive us to Morrissey and all our bravest must begin and end to this confession, that if God used not his goodness we should be under and, and there would be no more hope of salvation for us: and therefore it stands us in hand flee for refuge to God's mere mercy. But the thing that I speak of us now, is that we must not to play against God when he lifts to deal rigorously with us, for there is none of us all, but he could find in his heart to make God to stoop to his lure. Let us beware of such presumptuousness, and rather do him the honor to say that his justice is un-blamable in all points and all respects. And forasmuch as it is so, we have to note, that when so ever God punishes the wit could, it is not enough for us to confess that he does it justly: but also a peak a man does to execute his judgment is, we must do it and we must shut our eyes at all things. For us for him that will be more pitiful than God, although he be commended of men and that is doing have some show of virtue: yet the does he most lewdly blaspheme came which is that fountain of all goodness. The man that pretends to be more merciful than God is worse than the devil. For why? What are we? Let us make comparison between God and us.
Behold, God will have us to execute rigor: and we will needs call him back to mercy: now is not that spiting of him, as though we would spit in his face if we could? Yes: for there is nothing more peculiar to him than his goodness. Let us take away this goodness from him, and he is no longer God. Shall we imagine God to be but some dead thing? Not, when we speak of God, we must understand that all goodness is in him, and that we have none at all in us, but by small pieces, such as it pleases him to bestow upon us. Now then if a man will needs say, I will use mercy, when God forbids him., what the presumptuousness is that? So then, let us Mark well in this text, that it is not enough for us to confess that God does justly punished whom he lifts, but also that if he lifted to give us the chance and commission to execute his judgments, we must go through without scanning or gainsaying. And therefore in matters of justice, men must forbear their own opinions and wills, and not be so over weaning, asked to take leave to do what they think good or to turn aside one way or other: but had a regard to follow the rules that our Lord gives them, assuring themselves that the authority of justice is tarried to the thing which he shows and that his putting of them in that commission is to the intent they should repress and punish evil doors, and maintain and defend good folk. Seeing it is so, it is mere that they used thereof should be thereafter.
Moreover us concerning these nations whom Moses speaks of, let us
Mark that besides the other crimes and the enormities which they had committed, there was also a contempt of God which was utterly intolerable. Indeed we will make no great reckoning of that, but yet does God make reckoning of it and he passes not what we have imagined for all our imaginations are corrupted. When God has once set up his judgment seat: we may well put forth our opinion, but the thing which God has ordained must stand, and not be repeated. Now then let us note, that when so ever God's honor is lightly esteemed, then must rigor be used to another than Morrissey in that behalf.
And we must call to mind the examples that is reversed in the first book of things, namely the Achab who would needs show mercy to Benhadad king of Syria.
And there is expressly this saying, that when Benhadad came to him to sew for mercy, all that ever he said to him was no more but this that the kings of Israel were merciful and kindhearted. And behold that goodly virtue of elements overcame his heart by means whereof whereas God commanded him to execute rigor, he showed mercy.
But it happened to him as he have deserved. And why? For the Syrians had committed horrible blaspheme against God and scorned in, saying, he is the God of the mountains but if we come into the plain grounds, we shall have victory, he can do nothing there. Thus where idols set up in God's place. And therefore it was said to Achab, that the king of Syria should be vanquished and rooted out. Now it came to pass that his array of us put to flight, but yet they found a shift by and by to make peace. And why? For this goodly commendation like Achabs ears well, when they called him a merciful Prince. By means whereof he was dandled asleep, so see made sale of the blaspheme that was committed against God, cities are common matter with us to be pitiful in cases where God is offended. For this cause let Prophet was sent to him he bringing his bad is it again, that is to know that he had been wounded by the commandment of God, and the first man (who had refused to do it) was devoured of a Lion out of hand. Yet notwithstanding the prospect came to Achab wounded and disfigured and said to him, I took a man to keep and he that delivered in to me bad me I should not let him go upon pain of my life. Nevertheless violated turned me to and fro he escaped from me. And you must and set him up on your life, quotes Achab. Then answered the prophet to Achab: it is yourself that this that is us. This message is sent to you of God, to show you that forasmuch as you has spared the King of Syria, whom God had put into your hand to be revenged of him for the outrage done to his Majesty: you must and serve for him life for a life and your people with you. So then we see that if God's honor be impeached, it is not for us to in the things slipped, but we must understand that if we make light of such a crime, God will surely make their engines to light upon ourselves. To be short, let us Mark well, that if such as have commissioned to punish offenders do it not, there will be no excuse for them. For that which is returned will not be repealed for men's pleasures: that is to know that he weeps justifies or acquires the guilty person is as abominable before God as he has condemned the innocent. If a poor innocent be oppressed man can skill to say, there is no reason in it and that the matter must come to account before God. And here God adds the second part that is to know, that if an offender be quit, and justice and equity so turned upside down, it must come to account as well as the other.
You see then how it is a lesson which all those ought to bear in mind whom God has commanded to punish men's offences: and that there must be well aware to use one rule and one measure. For if a man punish one of enter and pardon another, and think to go half quit for it before God: it is clean contrary. And for proof thereof, let us consider the examples that is set down in Hoseas concerning King
Jehu. God commanded the to destroy all idolaters: he did it partly but not altogether for he destroyed those whom he stood in fear of and he did it for his on vainglory and surety. God did him the honor to make him king and he considered it not. But when he came once to the kingdom, oh, he must maintain himself in it. And what did he?
He executed rigor enough upon those whom he lifted, and specially upon such as he wish might do him harm: but when he had so begun, he let the rest go unpunished, he cared not what came of it, so he might reign peaceably. Now at the first sight a man might well say it is a virtue will be of commendation that he punished those whom God had commanded him. They really and so was it, if he had held on that trade still. But forasmuch as he destroyed one sort and spared the other sort, it is said that God will punish the manslaughter that Jehu had committed. And how may that be? Is it manslaughter to have executed the commandment of God? Yes, after the manner that he went to work. He is said to be a manlier, because he had not an eye to the thing that God commanded him. For he should have gone through as he began. But he stayed in the midst of the survey. For as for those whom he punished, he punished them in respect of his own peculiar profit. He had no regard of God's honor so the crown of the kingdom continued with him. Therefore is he justly accounted for a manlier and not a judge. And therefore let us beware that we take not more liberty than God gives us. For he can well skill to moderate his own doings, though we take not upon us to be more beautiful than he. And if we make our hand of his honor, we must a dearly for it when we come to our reckoning before him. But if they seem strange to us, let us go a little by degrees and see if nature might not be a schoolmistress good enough for us, if we were not blinded by our wicked affection. IF a man have children, he knows well enough that it is his duty to teach them, and to chastise them when they do amiss. For if he bear with his children, and dare not touch them, but cockers them, and in the meanwhile they be of evil nature: may it not be said that he is worthy that his children should pick out his eyes, and pluck his nose from his face? And on the contrary part, if children were teachable and meek of themselves: it were not meet that they should be touched. But when a father perceive his children to be curst and unruly: if he spare them then, men will say that he mars them, and that he sends them to the gallows, and that he is the cause of their undoing. Now let us compare a father with a judge. Whereas a father ought to chastise his children with rods: a judge has an office that passes yet further.
Therefore he must have an eye thereunto: and if he do not, he is worthy to have his eyes put out with the mischief, as Moses speaks here of these people, saying: They shall be as thorns to prick you on all sides and to put out thin eyes: they shall be as wasps to sting you in such sort as you shall not know which way to turn you.
Lo what reward that Israelites had for the restlessness in that there were not stout in putting this sentence in execution, which God had uttered with his own mouth. But howsoever the case stood with them, let us learn still to be pitiful. For the rigor that is spoken of here, must not make us to forget how God commands us to allow even our enemies, and them that the secure us and to endeavor to do them good to the uttermost of our power that we may bring them into the right way of salvation. Then must we needs and that is the yes and even when a judge uses rigor, his heart must mourn and lament, to see a creature that is made after the image of God so dealt with all: but yet must he go on still and execute the office which God has committed to him. These two things then are not unmatchable, that is to know that gentleness should be used in the executing of justice so serve wicked moat should not carry us the way but that we should always hold us still to this point of loving even those that shall have done us the worst they could. Thus you see how we ought to put this doctrine in use God's intent is not stir up his people to cruelty his meaning is not to be raved them utterly of all compassion, and yet notwithstanding he will have misdeeds to be punished.
And furthermore as touching the land of Canaan which he had purposely appointed to his honor: he would not have it any longer so defiled with such infections. For the nations that had dwelled there in before, and as it were be filed the land. Now God's intent is to establish his kingdom their, he will be worshipped incorruptly there: and therefore all of those nations must be read away. For seeing that God will have his righteousness put in use through the whole world, when so ever he is not in any place so us his truth is there preached and he has set his church in some good order and state. Man must look well about them that no fences all defiling may reign there. For where so ever God is worshipped and served that places as a temple dedicated to his Majesty and God's temple must be kept holy as it ought to be. Then is it the greatest and intolerable treachery to God
Ward that can be, when evil doings and crimes are soft and in his church. Therefore it is not said without cause, been highly shall not pardon any of all the nations they must be consumed utterly. And why? First the wickedness that was among them was over great, they were despises of God and therefore he was fine to be revenged of them in the end. Again, he has an eye to the benefit and welfare of his church, so as he would not have his children entangled with such as might draw them to evil and consequently to their ruin and destruction. God then will have his people rid of all stumbling blocks.
Mark that for the second point. Moreover for the third point, it was convenient that God should show himself a judge, to the intent that why be holding such vengeance, they might take one into think thus with themselves seeing that God has done as the honor to punish such as have offended us, did he was an example by them. Let us beware that we fall not into the same offences, for then shall we be double to blame. Thus you see how gods committing of his vengeance to his own people, to punish such as had been given over to all naughtiness, ought to serve all folks for an example.
After he has said so, he adds now, you shall not serve their gods for that would turn to your weekly. Although this saying have been set down by Moses already heretofore, yet it is not without cause that he sets it down here again. For we soon forget what God can man is us if we be not quickened up to put in execution. We cry out daily to have justice executed, but how do men discharge themselves thereof? Let their hears be never so much beaten, it is to no purpose they pass not much for it, but they be the more forget-full from day-to-day.
Therefore does Moses put them in mind of the things that he had told them before, to the intent that the people should in anywise restrained from serving the idols of the heathen. And he adds separate, it would turn to your weekly. Indeed the Hebrew word which he uses is commonly taken for cords or lines, but here by a similitude it is taken for snares or nets and for ruin, decay, downfall, or stumbling. Then if you fall into idolatry: it will be at deadly fall to you says he. He you from that. Thus we see that when God punishes the wicked, we must always learn at their cost to leave in his fear. For our condemning of other folks will not justice ourselves, if we follow the or become like them, but rather they shall be witnesses against us to bereaves of all excuse. Therefore let us think upon that which is added here, that when God had commanded his people to destroy the idolaters: he adds, beware you, meddle not with their superstitions, for then shall you be overthrown out of hand, yes and we see also that God did not bear with the people of Israel any long time and after they had offended. For the heathen might yet have some excuse, because they had not had any teaching: but the Israelites sinned willfully and their doing us a manifest rebellion a cursed they had been sufficiently warned thereof before, specially for as much as God had done them so great honor, as to put the sport into their hand as if he should say you shall punish them is misdoings of others. Seeing then that God had so honored the people was it not an increasing of their evil much more, when they happened to become like those whom they punished? Yes, further punishment which they had executed upon others, serve to bereaves them of all color of ignorance, and to double their own fault. For after as God honors man, they ought to take the more heed to leave in all to yours before him. That is the cause then why those two things that match together.
And hereupon we may gather, that all such as have the executing of justice, must lay a Bay thereon fleshy passions and look that they be quiet and clear from all desire of revenge, hatred and rancor.
And this must be regarded of us, not only in punishing of evildoers, but also in the abominations and warnings that we give. For if we be too sharp it is an hour shooting of ourselves which proceeds of sinfulness, by reason whereof although the corruption which the minister be out of God's word, yet is it already stained, and God allows it not. Sometimes bethink ourselves to be excused, if we tell a man the truth. Yes, but we would not tell it him, if our over vehement affection drove us not to it. For nowadays vices are softer among men, and every man is content to bear with his neighbor in his evil doing: but if there happen any variance or choral, than out flies that which was concealed before. Therefore and rebuking men, it is not enough for us that we can allege that we have told them the truth.
Unless we can also therewithal protest, that the way of not lead with the said prevents or otherwise. Let us mark then, that if it be but in warnings by word of mouth, we must not be passionate nor desirous of revenge, but simply do it of zeal to God Ward. Now then it is much more reason that when a judge holds the sword in his hand and these to proceed further to the executing of justice with rigor, he should then lay aside all evil affections. That is the cause why God has expressly showed his people in the end of the law which he had given them to the intent they should be the better taught to walk in your religion and not follow the superstitions which they should punish in the Heathen. That is the thing which we have note in effect.
Now Moses adds immediately, if you say in being heart, alas these nations are more in number than I, and how is it possible than I should discomfit them? Remember what your God did in the land of Egypt, how he handled Pharaohs and all his people, and what proof of his power he give you there. For even so will he do more to all the nations whom you are afraid of. Here Moses intends to hearten people, to the intent they should be daunted with fearfulness. For the thing that is commonly in their man in doing their duty, is a certain fearfulness which they conceive. O (say they) this is hard to be done: and again, if I do it, I shall stir up many mens displeasure against me, and such a harm may come to me by it. Thus instead of walking as God commands us, we bow with every blast, and in the end turn quite away. We be but over bold and hardy in following our own passions, and we be so blinded with them, that although there be danger in them, yet we think not upon it: and although it come to our mind, yet do our affections so over master us, that we cease not to go on still. We see that if a man be in a rage, although death be before his eyes, yet he goes through with it like a mad man, or like a beast that is carried away with furiousness. After that manner to we deal.
And that is the cause why I said that we be but too bold in executing our own wicked and excessive mood. But if God command us anything, we make such niceness at it, as is pitiful to see. And then come all these doubts in our head: How is it possible that I should hold out, if I should follow my vocation faithfully? For behold, there is such a block in my way, I shall have such a man mine enemy, such a thing may befall me, such a man will be against me. All these forecasts (say I) will come to our mind. And therefore let us mark, that God does not without cause say thus to his people here, do these things, not respecting thin own power and ability, but respecting and knowing my strength: for that is invincible. If you have me on that side, fear not but I will make you overcome all thin encumbrances, and all the evil encounters that you can meet with. Thus you see in effect what we have to mark upon this text.
Albeit forasmuch as the vice that is spoken of here, is common among us, and all of us are (as you would say) attained with it: we have so much the more need to be earnest in putting this lesson in use. We see that if men be against us, by and by we overshoot ourselves, and we cannot serve God. And how so? If I should do all that God commands me, all the world would hate me: I shall be pointed at with mens fingers, I shall have as many enemies as I have neighbors about me. Hereupon we shrink in our horns by and by, and we bear ourselves in hand that we be excused before God. And this happens in manner continually. Yes, verily, and forasmuch as the world is for a word we have good cause to be afraid when we intend to leave in such uprightness and soundness as God commands. Since we see it is so, let us return to that which is said here: namely that to obey God, we must not pass what we ourselves are not what our own credit and power is: but we must arm ourselves with this promise. It is God that commands me to do it and he sees well enough what dangers and distresses in it. He will stand by me and reach me his mighty hand. It behooves me to rest upon that and to conceive a stead fast trust, to overcome all things that may turn me away from the doing of my duty. That is the thing which we have to remember upon this lesson of Moses. And indeed out should be to without that? For we see how vises have their full scope nowadays, and he that intends to serve God purely may well say he is as a sheep among wolves. But what for that? We have a good Shepherd who has promised to defend us. Let us put our trust in him and in the mean season walk on in the way that he has showed us to stop else, I beseech you what would become of the poor Christians that are be tamed among the enemies of the faith? If they should pass for the dangers were when they be, how durst they open their mouths to honor God? Should they not need either give themselves over to all evil, or else at leastwise be fine to strike fail? Yes surely. But when they consider thus our God is the keeper of our souls and seeing we be under his protection let us wait till he reach us his hand at our need.
Then that the conceiving of such thoughts, they take new courage and enabled to serve God or at leastwise the said fearfulness overmasters them not. True it is that we cannot but be afraid, and feel our flesh continually shrinking away, when we be disposed to walk according to gods ordinance and we shall conceive many cross biting. But yet must we not boast of such wise to fade ourselves in it.
I say we must come to that which Moses tells us here: Your God will work for you.
It though all other, they that are in authority must arm themselves with this promise or else there will be neither constancy nor stoutness in them. For we see what threatening, and spiting are wrought everywhere. Insomuch that when even the greatest kings and Princes our minded to do right there needs but some courtier to inveigle them, and he shall so alter their mind as (do what they can) they must needs yield to all naughtiness. No doubt but that even the greatest Princes, (although they themselves intend no such thing) do become stark naught for other mens pleasures, so as they be oftentimes enforced to say, I would fine do the thing that I know to be good, but I dare not for displeasing of such as are about me, because they may stir me up great troubles and un-quietness and therefore I must be fine to yield to them. Again there had a great number of people that will set themselves against me if I should do my duty. Lo in what taking a Prince shall divers times be. Insomuch that if he perceive some officers of his to have committed outrageous, pilling, polling, and extortions, O [says he] I shall lose my servants hearts if we be too rigorous, therefore must say let such things slip and though my people be oppressed by it, yet must not I make any countenance that I see it. You see then that the greatest princes are the cause of all mischief by their inclining to the worse part, when they think they cannot maintain their state, but by favoring wicked persons, and by laying the bridle in their neck. And how then shall they do which have not the like authority? Surely, a very little blast of wind and every leaf that falls from the tree must needs astonished them out of hand so asked for fear they shall allege thus and thus: alas, I shall get such a man's displeasure, such an inconvenience may befall me for it: therefore I must do such a thing or such a thing to the save myself: I see my life would be in danger and I am but one man alone, I should be made a pray for others. You see then how these forecasts are a cause of the overthrow of all right and justice, so as men keep not one continual train, nor hold themselves at one good stay, but that soon as they have done anyone could be that is worthy of praise, by and by they undo it again and marred it all. And therefore it stands us so much the more in hand to be of this doctrine well printed in our minds that if we intend to serve God we must not have an eye to our own power, but trust to him that sets us a work to stop for he will not suffer us to be disappointed, so we to him the honor to call upon him, and to fly to him for refuge, not mistrusting but that his power is able enough to maintain us. Yes and although we have none enemies to the world ward, yet must that be our foundation, that we may keep the right way of all our life long. For let every of us look into himself, and he shall see that we have a common enemy of Satan, and we see what wiles he has to surprise us: and what strength have we to withstand him? Again the holy Scripture tells us that we must forsake ourselves, mortify all our affections and hold them in prison, and renounce all worldly things if we will come to God. And moreover our life must show them that fruits thereof.
Now we know our frailty, we see infinite temptations to inveigle us, we know that the devil is the Prince that reigns in the air above us.
And alas what can we do? This might get the first to make us and abashed. But what? We must not hear have an eye to our own freewill has these blind wretches do, which presume upon their own strength and rest upon their own abilities, but we must say, O Lord, perform you the things which you commands us and then command us what you will. Let us go and put ourselves after that fashion into the hand of our God and suffer him to rule us by his holy spirit: and then need not doubt but we shall have the upper hand of all evils that encounter us and that although we be troubled never so much yet in the end he will he was a happy issue, so as we shall feel that our trust in him has not been in vain. To be short, we see how profitable this doctrine is for us. For it were impossible for us to overcome the least assault that we could be put into, unless God reached out his hand to succor us at our need. Therefore let us call upon him, and that not for once and away but forasmuch as it is right heart for us to hold out to the end and to have a continual is stead fastness, let us pray God that when he has once set us in the book trade he continued the same, and suffer not as to turn head again it in two or three days after, but that when we have walked rightly for a certain time we may go forward more and more and show that we have walked under his guidance and not be foolish hardy to range abroad at adventure, but that we have put our trust in him and embraced his promises whereby he tells us that he will never fail such as are his, but that like as they submit themselves to him so he also will utter his power towards them, to maintain them and defend them against all the temptations of Satan, and against all the wrongs of the world.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us to feel them as we may learn to dislike of them and the yourselves more and more to serve him. And that sees we be so sore tempted with our own wicked lusts, and so assailed by them every minute of an hour, as we be not able to overmaster them: we may take the armor which he gives us from heaven, that is to know, the grace of his holy spirit, wherewith to repulse all Satans assaults, that by that means our God may be glorified in us and his kingdom had danced more and more so us his righteousness, goodness, and wisdom may shine forth everywhere, and especially be so printed in our hearts as we also may bear the badges of them in all our members. That it may please him to grant this grace, not only to us, but also to all people and Nations of the earth, et cetera.