Sermons on Deuteronomy
On Saturday, the 9th of
November 1555 The 101st Sermon, which is the fifth upon the Sixteenth Chapter
18. Judges and Officers shall they make you in all the Cities which the Lord your God gives the throughout all the Tribes, to judge the people with just Judgment.
19. They shall not rest the Law, nor have regard of persons. They
Shall not take any reward. For gifts blind the eyes of the wife, and pervert the words of the righteous.
Ad we continued in the fame soundness of nature wherein God created us: in order of Law (as men term it) should not be so needful, because every man should carry the law in his heart, So as no man needed to be compelled to obedience, but every man should know his rule, & we should all with one accord follow that which is good & rightful. And therefore law is as a remedy against the corruption is in men. As of as there is any talk concerning earthly government, we must understand that there in we have a mirror of our forwardness, in we are sane to be compelled to following of uprightness & reason.
For they that are in authority, have the sword in their hand: and to what end? To repress such as burst out into excess and outrage. And whereof commit that, but that whereas me ought of themselves to seek the thing that is good and just, they turn it upside down, and go about to bring all to conclusion, if they be not jetted? Surely it is a great shame, (considering that God have created us after his own image, & given us dominion & sovereign overall his creatures,) we should be sane to be enforced to it by reason of our naughtiness. Pick me out the most despised of all men, & yet does he carry in himself the image of God, and the said token of sovereignty. Yet for all that, we be sane to become underlings, and that is because of our sin, as I said before. Let us know therefore that God has not established the order of earthly government without cause: but that he had an eye to corruption is in us. Hereby we be well warned (as I said before,) to humble ourselves, seeing our sins require such remedy. But yet ought we to magnify Gods goodness, for he has provided a forehead.
All should not go to unrecoverable confusion among us, which thing would come to pass if we might do what we lifted. For if the strongest might go away with the goal, what would come of it? It were much better for us to be in forests among wolves and wild beasts, that to be among me, if all things were at liberty. For no beasts are so wood, as are our own lusts. Therefore let us acknowledge wonderful goodness of our God in he has had such care to prefer us, for as much as he saw we could not maintain ourselves unless there were laws to hold us in, & judges to execute things are set down in writing: he has provided for all. Also hereby we are put in mind to love the state to justice, for as much as we know it is a singular gift of God, & a mean to prefer mankind. If we love the light of the Sun because we cannot live without it, and if we love bread and what so ever else belong to our sustenance: let us also love order of Justice. For it is to no purpose to have meat & drink & all other commodities, feeling without laws & Magistrates we should be deprived of all Gods blessings and it were better for us to be dispatched out of hand, than to eat up one another we must esteem order of Justice, to be a president of Gods grace, and we must make account of it as it is worthy, every of us in devouring all he can to maintain it: For we show ourselves to be deadly enemies to peace & to the common weal, if we love not the state of Justice. And all such as trouble it, & go about to pervert it, are as thieves, and are to be esteemed as enemies of mans welfare. In so much that all men ought to fight against them, when we see them go about to bring in such horrible confusion among us.
Now it is not for not said again, that when the people were come into the land which had been promised to them, they should make them
Judges and Magistrates everywhere. This matter has been expounded already in the first Chapter: but yet is it not without cause that GOD repeat is here again. For he intend to show that it is to no purpose to have good and just Laws, unless there be men to set them in force and to put them in execution. This has been told you before; nevertheless it is required that you be put in mind thereof again. For we see how God speak of one thing oftentimes, to the intent we should let more store by it, and think upon it, and not forget it. Even so do now confirm the former speech which he had concerning
Magistrates. And indeed, it is not without cause the common proverb term them soul or life of the Law. For what are all the laws and statutes of the world? They be but dead things. They be lap up in paper and are nothing worth, unless there be men chosen to give them their force and to make them to be obeyed. And so you see what God meant here in saying that the people should choose. Surely such freedom was a singular gift: and we see it is not granted to all men. Where Princes have forgiveness, they appoint judges at their own pleasure and liking, and ambition bears all the sway there. In so much that a Courtier which is in credit, shall not only obtain offices for himself, but also cause them to be given to others at his appointment. Nay there is yet greater and more shameful corruption.
For offices are set to sale nowadays as well as all other kind of merchandize. Seeing then that we behold such examples, we must need think it an inestimable gift, when God grants a people or Nation liberty to choose their own judges and Magistrates. And verily when God gave that privilege to the Jews, it was a satisfying of his adoption, and of his choosing to them to be his heritage, and that he meant to have them to be in better and more excellent state, than any of their neighbors, who had kings and Princes, and no such freedom at all.
Now as this thing deserve to be had in great estimation: sought they that have obtained such benefit, to if it: with a good and pure confidence. For what is the cause that our Lord bereave us of his benefits, but that we marry them by our abusing of them? We know well that whatsoever God bestow upon us is desirable, for we see commodity thereof: but yet instead of using of holy with thanksgiving, we will need make it to serve our lust. Now when God see his benefits turned so to our bane and that we draw them clean contrary to his meaning: he bereave us of them. Are we distribute of them? We see whereof it come: And we think it strange : but we consider not how God has born with us a long time, and that in the end he will not have his gifts to be scorned and reproached.
Therefore whoever God has done us any good, let us learn to maintain same by our good and pure using thereof. For next way to make the possession thereof to abide with us, is to beware that we defile not the things which God has satisfied to our profit. And therefore if we have liberty to choose judges and Magistrates: for so much as it is an excellent prerogative (as I said before) let it be maintained and used with good confidence. When a people has this prerogative, let them look well to the setting up of their judges, that they may be as the Lieutenancy of God. Wherefore let no such men be put in place, as will either be bribed, or have been loudly given a foretimes, or as are unable to bear such a charge: But let such be sought and found out as are meet for it, as they were marked out by God. And because we have not sufficient different to choose a right: let God be called upon. For it is not enough to seek out such as are meet and sufficient to execute an Office; but for as much as we maybe beguiled in that case, by reason of our own weakness, and by reason of the deep dissimulation that is in men, in so much that when never so narrow search has been made, yet the evil will ever let itself foreword: let me desire God to overlook them, and to give them wisdom and discretion. Thus you see what we have to make upon this saying, where commandment is give to choose and ordain judges and Magistrates.
And it is said expressly, in every City. For what a thing were it, if men should be driven to go far to seek justice, when disorders are committed everywhere? Seeing that misdemeanors are rise and tough us near: if the redress should be delayed too long, it would not boot at all: a hundred faults would be committed, before one could be provided for. Therefore do our Lord say, they should be appointed in every city: as if he should say, that men have always need of some bride. And that is the thing which I touched before, when I said that we which are created after the image of God, and ought to reign over all creatures, have need to be held in subjection. For as we have perverted the order of nature, so is it mean that God should cut us short, and show us that we be so far unable to rule, that we be not mean to have freedom, but had need to be held in awe. So then let us learn, that wheresoever vice and corruption is, there ought the remedy to be applied out of handle. True it is that there was indeed a sovereign Court of justice in Jewry; yeah and we have seen in the fifth chapter, that the hard matters and the cases of greatest importance, were referred to Moses. Yet notwithstanding, it was Gods will that there should be some order everywhere, that if any disorder were committed, it might be provided for out of hand, and men should not need to run far to require justice for in very deed it behoove judges and Magistrates to watch and not to tarry till they be called upon and importunately required, but punish evil as for as they see it. I say as soon as they see it: for they ought to spy and keep good watch. It is not enough for a Magistrate to punish he know to be wicked: but he must also make diligent inquisition, as we have seen in other places. And if men went way to work, matters should be in better order. That is thing which we have to make in our Lord will have judges and Magistrates in every City. For otherwise many evils might be committed, before any redress could be hand, so as the remedy would come too late as I have touched before.
Furthermore, whereas Moses added that they must give just judgment, and govern the people after that manner: it serve to confirm that which we heard even now, namely (first of all) that men cannot govern themselves, except they have superiors to guide them, which thing is plainly expressed concerning the Jews, whom God had preferred before all other nations. Let us understand then that of good right we be dispossessed of the freedom which God had set in mankind. For why? We turn the good into evil: and therefore is it means that we should be rest of it. A man in health shall have liberty to care what he listed and he shall not be dealt with so precisely: he needed no physician to forbid him such a mean, or to restrain him from drinking, otherwise than in such measure or at such an hour.
But if a man be sick, he must be at obedience, he must keep a dyer, he must be held short like a child and he is restrained of all things that he like, in so much that if he command his own servant to bring him this or that, his servant must not be so bold as to do it. Yeah and when masters be diseased, they are subject to their servants, so as they cannot enjoy their own goods. And why? Because they be not meet to have them; by reason of their disease which overmastered them: and therefore are they saying to be as underlings. Even after the same manner stand the case with us: insomuch that if we were indeed whole and sound, God would guide us after another fashion.
But forasmuch as he knows us to be so corrupted, he is saying to compel us, yeah and to restrain us in such sort, as we have heard of.
They much concerning the fifth point.
Again for the second, Moses declare and sestet forth that which I said concerning choice making: namely that in the seat which GOD have dedicated to himself, no such persons must be put, as turn all things upside down. For if such be chosen for public Magistrates, as lead a wicked trade, as in whom there is no fear of God, no honesty, no uprightness, but wildness, wantonness and disorder; or in whom there is no more wisdom than in Ales, but to be short are mad brained or frantic: it such (I say) be set in place of public office; it is not a dishonoring of men, but a working of high reason against God, because it is a defiling of his seat. So then it behave us to way well how Moses says here, that when it come to the choosing of Officers, men must not set up idols, nor judge of them without try all. And why? Because it is a dishonoring of God, to set such persons in his room, as are not worthy to have the ruling of a have. You shall see a man that is not able to govern his own hove should, such a one as is not to be trusted to for anything, folk shall say of him, wonder fellow is a fool, he is a wizard, he has no reason, he has no stay of himself, he has neither with nor discretion to guide himself or his household: and yet for all this, shall men go and set him in the seat of justice? He is a man that cannot live quietly with his wife: and shall he be able to keep a whole city in quiet? Men preferred him to be a consoler. And to what end? To see the peace maintained. And how can that be? He has no more but his wife and household to govern, and yet he is not able to weld them. When he is at home, he is not able to guide his wife and his children. Now when a thing to go arrivers after that sort, God is openly despised. So much the more therefore do it stand us in hand to make well what Moses says here: namely that the choosing of judges and officers in not a matter of formality, or a ceremony : but a holy thing wherein men ought to proceed with all reverence: and that God lath not bridle upon any people neck, as if he should say, take whom you list at adventure without consideration: but he portray out the persons, and point them out with his finger. Look to it (says he) that if discretion in choosing the persons that shall have ruling of the people. For the word: To judge, import to govern. And secondly, let them judge uprightly says he. Whereas he speak to governing to choose such as have need of tutors. To prefer those to the guiding of others, which ought to be put under the direction to others, is too great a scorning of God. Again, the case here concern justice and uprightness. Therefore choosing of officers before they be well-known and thoroughly trained, is surely a marrying of all good order. And thereof come so many changes and turmoil. We wonder to see our Lord overthrow Common weal, and to behold how the nations that were free, are greatly distressed and overwhelmed with tyranny: but we look not fro when all those things proceed. The ground thereof was the abuses which were committed, because there was no regard had of the maintaining of the state which God had stably shed, nor care to follow faithfully the order that God had enjoyed. So much the more therefore do it stands us in hand to bear well away the things that are told us here.
Moses having said so, added now, That men must not wrest the law, nor have respect of persons, nor take rewards or gifts. And he added the reason. For gifts (says he) do blind the eyes of the wise, and perverts the words of the righteous. First he settle down here a general rule, that men should not wrest the Law. For indeed we may like equity to a right line: and if it writes to the one side or to the other, by and by it is iniquity. And therefore Moses say, they shall have thin eye upon the line of justice, and follow it without swerving one way or other. And herewith all he showed how the same may be performed, namely by respecting no mans person, and by eschewing to take rewards. For when we consider a deed simply in itself; even nature teaches us what to do. True it is that we had need to call upon GOD continually: for we see how weak of understanding and courage we be even in the things that are most evident: oftentimes we be stark blind in them. Then must not men presume upon their own with, and think themselves wise enough to judge of all things that are set before us: but we must understand that it is heavenly gift, as Salomon declares. And if we be cambered in the smallest matters; how shall we do when we come to give sentence of matters of great weight? Judges therefore must first humble themselves, and consider that if they be not governed by Gods holy spirit, they shall not be able to hold them to true Justice; and therefore they must refer themselves to GOD and ask counsel at his mouth, that they may be taught by his word; and they must give themselves over to his spirit, and submit themselves thereto.
But besides this, Moses meant to show here the cheese causes of all the impeachments of Justice. For (as I said afore) if we have an eye a lonely to the deed, without respecting the person, so as we be not possessed a forehand either with favor or with hatred: it is certain that we can skill to give sentence aright. And if it could be brought to pass that the parties should not come in fight, that it might not be known who were the plaintiff and who the defendant; so as the Judges might not be allured and carried away either with bribery, or with flattery, or with lies and gloves, or with such other things; but that the case might be laid before them simply and nakedly as it is: we should not see the thing which all the world now rewet, that is to with, that men commonly can obtain no right and Justice. For by nature (as I said) we can well enough skill to say, this is good, this is just, this is upright. But as soon as the parties come in our sight, that we see they be our neighbors or friends; or the one a great man or a rich man, and the other a poor man; and there is bringing of allegations on both sides, so as one seeks to win the goal by threatening and brags, another by sweet words and presents, and bribery trot a pace to make way: all then will be turned upside-down, and the which saw clearly before, become now stark blind. And therefore let us mark, that it had been enough to have said in one word, that men must not peruse the law; but that men are unable to keep themselves from evil, if they be not told how and after what manner they may maintain themselves in soundness and uprightness: namely by having no regard of the persons, and by shunning all covetousness, for taking of rewards.
As for the word Person, I have expounded it elsewhere: namely that we must not respect whether a man be rich or poor, great or small, a stranger or a neighbor, and such other like things. For the word person signifies another thing here, than is meant by it in our common speech, when we say. There is a person, that is to say, there is a man or one of mankind. For in this place the word which Moses uses in Hebrew, significant a face, visage, or countenance. We must not then regard the countenance. And what is meant by that? The things that are seen, the states of men, and their outward show. And the word Show express the meaning of Moses well enough. Then must they not rest upon the outward show. For if I see a man poor, I despite him; if I see him rich I honor him; if I see a man of authority, I stand in fear of him; if I see a wretched abject, I make no account of him, but rather hold scorn of him. See how the outward show here merriest all. I see a man that is able to pleasure me; O, I will incline to him, that he may pleasure me again. I see another that can do me neither good nor harm; O, it skills not how he speed. Again, I see one by whole hurt I may advantage myself: I will do it. And why? Because my mind looks no further but to the outward show. Now we see the meaning of Moses, and I have spoken of it already in the first
Chapter of this book: howbeit it is not for naught that the holy Ghost makes rehearsal of it again here.
Wherefore let us learn in few words, that such as have an eye to mans persons, that is to say, regard the outward show, cannot hold their own to deal uprightly and indifferently; but that they must need be moved either with fear or with favor, to give the upper hand always to the wicked person that stand in the wrong. And why? For fear least he should be revenged: and else for hope to be benefited again at his hand for the favor that he shall have received. And therefore let us remember, first that God require a stoutness in them that are Judges. If they see a rich man or a man of honor: well, let them take him as he is, and yet nevertheless judge the case as it require. But this soundness of mind is seldom to be found anywhere. For although the Judges do purpose with themselves to follow that law, yet are they commonly ceased with a kind of fearfulness, by mean whereof they be daunted where it common to us point that they should stand to their tackling. And therefore is there good cause why such as fit in the feat of Justice, should resort to God, & carefully pray him to strengthen them in such wise, as they may not be like to read that are shaken with every wind, but freely follow that course that God has appointed the, without warning or bowing any manner of way. Let us mark then first of all, that we must have this stoutness of not being afraid at the sight of any mans greatness or countenance, that his authority or riches do not anything avail him, but that the case may stand in firm state, without having our eyes dazzled to say. This is a great man, and therefore I must favor him.
Again on the other side, I said also that we must not despite such as had in contempt to the world ward. Because I see a man is poor, I beat myself in hand that it makes no matter they I do him wrong. For we be oftentimes at that point. If there be a man of on reputation, we think ourselves discharged if we can say; well, I have done wrong to a poor creature, which is not taken to be of the common forte: but that is nothing, for no man complains of it. But God will have right and equity to be ministered to all persons. Therefore let such as are advanced to degree of honor think, that if they despite the meaner force and such as seem to be the outcasts of all the world: they shall give account for it. For if God vouch-safe to regard those kind of folk, and to have a care of them; yeah and (which more is) do name himself their defender: will he suffer them to be so trodden under foot, and to be born down with oppression and tyranny, without revenging them? So then, Judges must match their stoutness with gentleness, and incline themselves even to the meanest, receiving them into their protection, and looking to the maintenance of their cases when they be good and rightful. Thus the fee what we have to remember in this text. Were this rule well held, we should not hear so many complaints; neither should things be so fare out of order.
But what? We shall see a good judgment given, and a fault or offence punished as it ought to be: and by and by in that turning of an hand, we shall see the like case go unpunished. And why is that? Because the persons of men do bear all the sway. There is a case wherein a man is convinced by the things which he himself was to speak: it fall our apparent, and thereupon he is to have some punishment, and he has it in deed. And why then is not the line done in all other like cases? Oh because the party is favored. In deed men seek many colors and disguising: and it is so much the worse but not yet cannot
God be deceived, whatsoever shifts be made to shroud our matters with all. Nevertheless the world sees how this respecting of persons prevented all right, and that is almost an ordinary thing. Insomuch that for some one nice point, a man is oftentimes graveled in a case, which of itself were plain and manifest enough, if the parties themselves came not into the play. Thats why judge might give sentence uprightly, without respecting the outward shows which I spoke of before. But the judges being prevented with the regard of the persons, do cast great doubts where none at all is, to say this and that. And what is the cause thereof? Always the respecting of persons. And indeed, in some cases a judge will go through with them, and dispatch them quickly: and in some other in all points like, he will have so many devises, that he can never determine it. We see then how great the lewdness of men is in this behalves. Yet for all that, our Lord will not have the instruction which he delivered here to his people, to be lost or unprofitable. Therefore let us look that we make our profit of it.
And let us mark that as judges and Magistrates are forbidden to have any respect of persons: so is the same warning made to us all. For what is the cause that we fail so often in doing our duties, but that we be so prevented with this respecting of parties? Therefore let us have such stoutness of courage, as no greatness, no pomp, no authority, no honor of this world may get the upper hand of us to pervert us.
And on the other side, let us have such mildness as we despite not the meaner sort, but rather be gentle to receive them. Thus much in effect concerning the word person.
Now there is a second point concerning bribery and rewards. Thou shall not take them, says the Lord. His says not, he shall not tell
Justice: but his faith, show shall not take. And why so? He added the reason: For gift (says he) do blind the eyes of the wise, and pervert the words of the righteous. Here is a reason well worthy to be weed.
For it seem at the first sight, that to take some presences is not evil nor to be condemned, I mean in a Judge. For he speak here of the presents and gifts that are give in respect of some case that is to be heard. As for example, a malefactor labor to scope unpunished, and he goes about to win the Judge by sending him some present.
Likewise another man puts himself forward, and to have favor against his adversary pray, he goes and gives the Judge somewhat likewise. Now our Lord says not, Beware of it: If thou receive a present to favor the party that gives it you, it is ill done, and it is a setting of justice to sale. God speaks not those precise words: but he says, Beware of taking: for it is impossible that he which has taken, should behave himself uprightly and not aware aside. Nevertheless there are a great sort to be found which will say, As for me, although
I take, you do it not therefore, follow, that I will aware from mine office: For when I have taken on both hands, I will give him the alike which thought he had won me by his giving. And is that so evil a thing? Why then was he so foolish to bring it me? If he bring, I take: but yet for all that, I step not aside from my duty. Such kind of folks would make GOD a Jeer. For we hear how it is said here, that gives do blind the eyes of the wise. If they think themselves so sharp sighted, that the receiving of rewards cannot dime their eyes: God says the contrary. And if they think themselves so constant, that they cannot be bowed: God tell them that as soon as they have taken any gift, they be utterly mad, and there is no more soundness in them.
Now then it is too gross a soundness to say, I will take rewards, & yet for all that, I will keep myself well enough from turning away, or from swarming from the right. But that is impossible; for then should God have lied in this text. Thus he see what we have to remember in the first place, concerning the second point.
Now therefore, they that sit in your seat of Justice ought to think thus: does he that brings me presents, bring them of good will as one neighbor to another, or as one friend to another? Or brings he them rather for some matter sake which he has before me? Then if a man have a cause before a Judge, & the Judge take a presence of him; he offend god. Who so: Because God has forbidden him, and he know wherefore. It is not for man to say, it makes no matter, I will take need well enough for being bridled by it. But it is a tempting of God when we deal so, and God will hold scorn of our overweening, and will show us that we be not of such ability as we took our clues to be, and that he did not without cause tell us, that when we be lime fingered to draw presence into us, and to hold them fact when we have them: then are our eyes blinded, and then are our hearts wrested, so as we have no more wisdom nor uprightness in us.
Seeing that God says so, it is not for us to reply against it. And indeed, whosoever they be that boast themselves to be variable to be corrupted, or to be made to step aside by taking of presences: they need not be brought before God to be convinced, but even young children may judge of them. It is too common a thing, and I could allege examples thereof that are known well enough. For there are some which are grow to so great un-shamelessness; that they stick not to say, as for me, I will take no all hands. This path been heard, and there are witnesses now that can bear me record of the matter.
And in the mean season what protested they? Thus, I will not be corrupted for all that. No: but when little children have seen that justice have big set to sale, and that a lead man has gotten the upper hand in all cases, what is to be said of it? As for him, so he might play his pranks, and obtain his suits: he had cast his cards a forehand.
And on the other side, those to whom the presences were brought, went like swine casting up their groins. So as there was less honesty and shame amount them, than is even among the heathen man and insides. This has been seen: and yet not withstanding they pretended in their talk to be holy men. Oh, there were as godly and sweet words as could be: yeah, but when the matter comment to be spoke of, little boys and idiots will give their verdict of it: for the thing is too much known. Seeing then that our Lord tell us here, that if me receive bribes, their eyes must need be dazzled, and their hearts corrupted: let us beware well in mind, that except we will poison ourselves willfully, we must first of all keep this rule, namely that judges must not take anything, at least wise of anybody that has ought to do in Law before there, but utterly abstain from so doing, unless they intend to turn away from all good order, right, and equity.
And herein we see how our Lord who know our diseases or denied immediately meet and convenient remedies for the same. What remains then but that we on our side enter into examination of ourselves, and curie of us search himself narrowly? For the thing that make us so bold to tempt God, is that none of us entered into himself, to look nearly to his own vices and infirmities. But if we had the discretion to be think ourselves, we would consider thus, Alas, I need not anything to pervert me, I am as frail already as may be: though there were no occasion to surprise me, I would seek occasion of myself. And what will I do then when I meet with any evil occasion, or any cause of misdealing? I shall stumble and fall flat down. So then, if we advise ourselves well of our vices: it is certain that we would seek all the helps that could be to preserve ourselves.
But seeing that God prevented us, and on the one side showed us how feeble and weak we be, and that on the other side, whereas we might fall into such mischief and inconvenience, he provide for it and says, my friends, true it is that you be subject to evil, but the way you to be preserved from it, is to abstain from such a thing, and to take such a remedy: seeing (I say) that God speak to familiarly into us, if we refuse him, I pray you do not our unthankfulness deserve, that we should be carried away into all evil, and that Satan should drive us and bear us quite away, and that God should forsake us and suffer us to fall into gross offences as all the world might abhor us?
Now then, it stand us so much the more in hand to mark well this sentence, where it is said that if men withstand not the temptations that may beguile them; of wise and discrete, they shall become blind; and just they shall become unjust. God speak not here of such as have always big naughty packs, in whom neither reason nor uprightness has born, sway at any time: but of the wise and righteous. And that is such a monstrous thing as ought to make our hair to stand up upon our heads. As how? That gifts and presents should have such force to corrupt, as that they should blind the eyes of those which were of good discretion. Now it is certain that discretion is a singular gift of God. When we speak of wisdom, we must not think that it grow out of men brains, but that is the gift of God. You shall see that God has indeed some man with a good know, by means whereof he behave himself in such wise, that he do good and common dabble things. And yet if God let him alone, so as he give himself to his corruption of taking rewards: by and by the light which God had given him, not only become dim, but also go quite out. Therefore let us learn to look to ourselves, and (as says S. Paul) let such as suppose they stand beware left they fall. For our Lord use here a horrible threat, who he says that they which saw clearly enough, shall be blinded if they give themselves to taking of gifts: and that they which were well and holy disposed, shall be pervert and turned away into evil. When we hear this, ought we not to stand upon our grad and to keep good watch; left we be surprised by Satans wiliness? So then, let us prevent such temptations a good way forehand. And first we see that our Lord forewarn us: let us stand in fear, and not run rushing against him willfully, nor fall to stubbornness: but rather consider with ourselves how that even they which have big as hales Angels, may be overthrown and thrust out of the way, when they have given themselves to it, and it would need us too large dispensation. Wherefore let us all learn to rein our selves shore, and to submit ourselves to the government of our Lord; and then we need not doubt but that if he have given us wisdom and direction, he will strengthen us more and more therein, and make us to continue in them to the end; so we go to work with praying to him continually to preserve us, as I have laid afore.
Now let us kneel down before the majesty of our good God with acknowledgement of our faults, praying him to vouchsafe of our vouchsafe to touch us in such sore, that we return to him with true repentance:& that such as have public charge, may behave themselves so dutifully, as they may be able to yield a faithful reckoning of their charge that is committed to them: and that all private persons may in such wise suffer themselves to be governed by them, as God may reign among us, and have all sovereignty, so as both great & small may be obedient to him. And for the bringing hereof to pass, it may please him to stir up true & faithful Ministers of his word, et cetera.