The Forty-First Sermon, which is the fourth upon the sixth Chapter - Galatians 6:9-11

The Forty-First Sermon,

which is the fourth upon the sixth Chapter.

9 Let us not be weary of well-doing: for in convenient season we shall reap without weariness.

10 Therefore while we have time let us do good to all men, but chiefly to them that are of the household of faith.

11 You see how large a letter I have written to you with mine own hand.

We have seen the similitude whereby Saint Paul exhorted us to do good, so long as God gives us time in this world. For while we are here, we ought to apply all God's gifts to the service of Him and of all His, yea and generally of all men. For after as God bestows any ability or gift upon any of us, He binds him to such as have need of him and as he is able to help. Therefore we must be fully resolved of this, that none of us must be idle or unprofitable, but have an eye to the means that God has given us, to the end that every of us may make as it were a sacrifice of it unto Him.

And thereupon, to give us the better courage, Saint Paul says that in so doing we do sow: and God will not suffer us to be disappointed when we shall have endeavored to occupy ourselves about the things that he commands. We are of opinion that all is lost if every man seeks not his own profit and is given wholly to himself. But it is clean contrary. For although he who succors his neighbor forgo the thing that he bestows upon him: yet he puts it in good keeping, as he does who lays his seed into the ground, that is, to reap fruit of it in convenient season. Contrariwise there is a way for all to perish: namely if we be too gripple of the riches of this world, so as we have no care nor regard but of our own profit: we shall gather corruption, that is to say, all shall perish, as in very deed the world and the fashion thereof must needs pass and vanish away.

Thus you see what all the treasure is which they can scrape together, that endeavor to make their hand in this world. For as their life is flightful and transitory, so are all the goods that they shall have hoarded up, and all shall go to destruction. But if we can discharge ourselves of earthly cares, and look up to the kingdom of God, although we seem to be diminished and made poor by doing good: yet shall not our treasure perish, but shall be well kept in God's hand till the last day.

However, as the Devil offers us many occasions to cool us, or to make us turn head back again, Saint Paul adds a very needful encouragement, which is, that we should not be weary of well doing. And afterward he adds that we must be patient, in waiting for the seasonable time of gathering.

Therefore where he says that we must not be weary, it is because such as have any good will or desire to do good, shall be plucked back by Satan's assaults, and by a number of comberances and let's which he will cast in their way. If a man walks abroad for his own pleasure, he needs not to be warned that he weary not himself. And why? For he chooses some fair beaten path, he keeps a measurable pace, and he goes at his ease: for he is not stinted to go thus many leagues in a day, but returns again as soon as his journey is not to his mind.

This warning therefore is for such as have long journeys to go, and not only one or two, but continual travelings. They shall perchance have hard passages, they shall have stony and shrubby ways, or ways that are miry and dirty, they shall have hills and dales. Such have need to be quickened forward, that they may be cheered and pluck up a good heart, that they tire not nor quail not in the midst of their journey. Even so is it with us when God touches us with his holy spirit, so as we be disposed to serve him and to do good to such as seek succor at our hand.

But on the one side we be plucked back by unbelief, because we be afraid that the earth will fail us: and if any man be to be relieved, we cast with ourselves that the like want and penury may befall ourselves. Thus you see we be plucked back, we be snarled in that overcarefulness, and are insatiable in our lusts, and think we shall never have enough.

Hereupon also we be tempted to seek excuses. For we will allege [on the one side] that we cannot tell whether the party that complains have such need as he speaks of, or whether he be so greatly to be pitied: and on the other side that the world is so wicked and ungracious, that a man cannot tell to whom to do good, and that oftentimes the good turn is lost, and there is such unthankfulness, that it were better to let those complainants to endure hunger and thirst, than to give them occasion to offend God, in beguiling men after that sort and in laughing them to scorn for their labor.

There will always be found excuses and shifts enough to escape from well-doing, as experience shows too much, specially considering that we be so lazy and faint by nature. So much the more therefore does it stand us in hand to remember this lesson which Saint Paul sets down here, which is, to hold still without being weary, yea verily in doing good.

This matter concerns the enlarging of our hearts, and of the employing of our goods (if we have any) to the relief of our needy neighbors. And we know that Saint Paul has begun at the ministers of God's word. Nevertheless he exhorts us all generally, for so much as God has knit us all together, and set us in the world with condition that every of us should consider wherein he may be able to help such as have need of him.

Let us apply our life thereto, that we pervert not the order of nature. Furthermore for as much as we be so lither and cold, and shall also find many occasions to hinder and break off the zeal that we have to discharge our duty. Let us overleap all encumbrances, and pluck up a good heart that we quail not.

And the more that the world is nowadays come to the top of iniquity, unthankfulness, and malice, the more does it stand us in hand to tread down such temptations, rather having an eye unto GOD, than to the unworthiness of the persons that are to be succored. For how much lewdness soever there be throughout the whole world: yet will God continue always unchangeable in his purpose: that is to wit, he will have every of us to consider his own ability, and the measure that is given unto him, and that we be not born to ourselves, (for God hath not created us to that intent) but he will have every of us to thrust forth and as it were to constrain himself to help such as desire succor of him: and although they crave it not, yet if we see them in necessity, he will have us to relieve them by such means as he offers.

The very heathen men had skill enough to speak such language. Therefore it is double shame to us if we know not wherefore God hath created us, and wherefore he shows himself so bountiful towards us. Truly he could well have disposed the world in such wise, as no man should have wanted, and every man might have forborne other. But he offers us matter of pity and compassion, to show whether there be any kindheartedness in us or no. Now we must also mark well the promise that Saint Paul adds: which is, that we shall reap or gather in seasonable time. True it is that we were not to be excused, though there were no reward at all, but that God should say simply that he will have it so: for it is sufficient that he has set us in the world, and fed us with his bounteousness, and it requires at leastwise that we should be wholly at his commandment: however, for as much as he sees our feebleness and slowness, he adds this furthermore to make us pluck up a better heart, saying, that none of all our doings shall be lost.

For he does as it were take them into his keeping, and will deliver us them again, yea even with a greater profit than we could have hoped or wished for in the world. He that has money in his pouch, and sees a commodity offered him, will lay it out on all sides: for he presupposes that he shall lose nothing by it, but that besides the return of the principal, he shall be much increased by the profit that will rise to him of it. Truly if a man be about to lend money, or to put it to some traffic, he will look twice or thrice to it that it may be sure: but finally if he spy a rich man that is able to pay and of good credit: he concludes by and by that he may well trust him.

But though God assures us as much as may be that whatever we put into his hands shall return safe unto us, and that we shall have greater gain of it, than of all the things that we can do in the world: he has not so much credit among us that we will trust to his word: no, we be deaf on that side. First of all therefore, to the end we should not be thrust out of the way by meanness unkindness: our Lord says, whatever you do to the least, or to the most despised of these, I accept it and acknowledge it as done to myself. To be short I receive it as of my own hand. Lo how God speaks as in respect of the word profit.

Also he adds a promise, that there is no usury nor gain so great, as the profit that is to be hoped for at his hand, so we shut our eyes against worldly things, that they hold us not back, but bestow the things that he has put into our hands, and which he has committed to our charge, as he appoints by his word. But whereas God speaks after that manner, not once or twice but many times, so as if there were but one drop of trust in us, surely we should be fully resolved of it: yet notwithstanding we persuade we be still fastened here below, and cannot believe nor persuade ourselves, that God speaks in good earnest.

Therefore it is not without cause that Saint Paul sets down the promise, that we shall gather or reap, as if he had said, you wretched men, you stand upon thorns when any profit is showed you, and although the issue be uncertain, yet your covetousness drives you to it, and every of you is willing to disburse your money. Lo here, God which is true and cannot lie, assures us oftentimes, yea and warrants us that whatever we put into his hand shall yield us inestimable gain: and yet we cannot find in our hearts to believe him for all his promises which he makes unto us. And can we do him a greater wrong? He for his own part owes us nothing: whatever he promises us, is of his own good will without being in any wise bound unto us, and yet can not anything induce us to serve him.

Therefore, mark well what Saint Paul tells us, to the end that every one of us may endeavor to amend this cursed root of covetousness, which is so deeply settled in our hearts that we must be fain to enforce ourselves when we should follow wherever God calls us, and especially when we should play the faithful stewards in dealing forth the goods which he has put us in trust with. However, let us mark the words which he adds, "in convenient season," says he. And this serves to confirm and strengthen us in patience. For we would have God to show us today or tomorrow, or rather out of hand, what the profit is that he speaks of.

The husbandman will hold himself quiet when he has laid his seed in the ground. Afterward, he sees frost and snow, wind and rain, heat and cold; and yet, nevertheless, he waits still for the coming of harvest. They that occupy the trade of merchandise, put forth their money, yea and their own persons also in great danger: and in the meantime, their silver goes and runs, and is shifted too and fro: and yet notwithstanding because they are accustomed to buying and selling, they know well enough that they shall not receive any profit at the first day, but must be fain to wait till the time comes. However, there is hoping or looking for present gain when we have to do with God, and yet notwithstanding, we must think ourselves out of all doubt of it, in so much that the time ought not to seem too long, if we look up to the everlastingness of the kingdom of heaven.

And yet for all this, no man is patient. We will be quiet enough so long as we hazard and adventure our goods. And is it not a very pitiful case, that when as God tells us that he will be a faithful keeper of the things that are to be spent [in his service], we fall into sorrow and unquietness, and bear ourselves in hand that all is lost, if we see not the thing performed out of hand? You see then that the thing which we have to mark upon this saying, is that we must bridle ourselves till the convenient time be come. For it is not for us to appoint the certain day: that must remain in the hand of God.

Therefore, let us be contented that he exercises our patience, and the time shall not be prolonged further than is for our profit. Furthermore, Saint Paul meant also to draw us from the world, for we desire temporal profit. No doubt but we will be well contented that God should give us it: but yet therein we show ourselves to be altogether earthly. For if a man do any alms-deeds, although his intent be to serve God: yet could he find in his heart to receive by and by for every penny a shilling, or rather a crown, and under color of doing some small alms-deeds, he would seek to rake into himself on every side.

For as much then as we would chaffer so with God: Saint Paul to correct such vice, says that we must look whether God calls us, that is to wit, to the great day, at which every man shall have his wages. So then although all seem to be lost as in respect of this world, and of this present life, yet let us not cease to trust still in God, who is a faithful keeper of our pawns and gages, and will do much more for us than we can hope for, so that we on our side have patience. Hereupon he concludes, that while we have time and leisure, we must do good to all men, and especially to the household of faith.

Now, in saying that we must labor to do good while we have leisure: he sets before us the shortness of our life. And we see an ungracious malady still in us in that behalf: for every day seems as a year to us. Will there never be an end, say we? Must we still continue in this plight? Will we ever be new to begin? Lo how every one of us thinks the time to be overlong that is spent in well-doing. And thereupon, "O," say we, "I shall come soon enough: for if I spend myself today, and one come to crave of me tomorrow, I shall want wherewith, and therefore I were better to spare myself. Now these delays are such as a man shall never find time to do good. For every man would prefer his fellow before him, not of purpose to follow him in doing good, but to hold himself still at a stay."

But contrariwise Saint Paul tells us, that if we consider the matter advisedly as it is indeed, we shall find ourselves to have no great leisure of all the time of our life. For although we did never cease, but every man enforced himself as much as were possible, to spend himself in the serving of his neighbors: yet were it never a whit too much. We see that as long as we be in this world, we must still be in charge. We see we must be fed and clothed while we be children, at which time we cannot earn the value of a pin, and other folks must be fain to travail for us.

Very well: are we come to years of discretion? Yet have we need to be oftentimes helped and succored, I mean even the richest sort of us. For there will come some sickness, or other adversity, that shall pull down them which think themselves to be lustiest and strongest.

Again, we shall have need of so many things and be so combered for ourselves, as we shall scarcely be able to impart the hundredth part of our duty to those whom we owe it to by God's appointment. They (I say) which are rich and have store of goods, even they having also a good will, (do what they can, and travail they never so much without ceasing) shall hardly or never be able to discharge the hundredth part of their duty towards those whom they be bound unto.

Therefore when all is well considered, we shall find that we have no great leisure to do good to our neighbors. For when we come to old age, it is a returning again to a second childhood, so as we serve to no more purpose than little babes, saving that we be more chargeable, because we be wayward and uneasy to content: everybody must be combered with doing service to us, and when all is done, we be utterly unprofitable.

Hereby then we see that we have no great leisure to do well: and therefore it behooveth us to strain ourselves so much the more, while God gives us convenient time. When a husbandman sees fair weather, "Ply it sirs, ply it" (says he), "we cannot tell whether it will rain or no: we must go dig our vines, we must go till our ground, we must sow our seed, we must do one thing or another while the weather serves, for we cannot tell how long it will last." Likewise doth the merchantman when he has a voyage to make, and likewise do all other men.

And now comes that travail or labor in question which God calls us to. The case concerns sowing, yea even to the spirit, and to the incorruptible life: and yet for all that we say we be none of the hastings: we may well delay it yet a year hence, yea two or three years hence, that is to say, from henceforth forevermore: such is our negligence and coldness.

Therefore let us learn to practice this warning that is given us here by the Holy Ghost: namely to do well while we have leisure, for we shall not have it ever. And it is a special favor that God grants us when he puts into our hands wherewith to succor our neighbors. And in so doing he gives us some token beforehand that he avows us for his children, and if we can find in our hearts to impart his gifts to such as have need of them, it is a mark of his image that he puts into us.

Now then if we be willing to serve their turns which crave our help, when we have means wherewith, and opportunity to do it: surely God does us great honor in it. And we wot not whether that leisure shall last with us still or no: For we see how he plucks away his goods from these Cormorants, and from such as are like Seagulls: we see how he strips them miserably, so as they be driven to seek succor themselves, and are not regarded, because they have been so full of cruelty, that they had no compassion upon such as sought their relief.

Seeing it is so then: Let us mark that our life is but short, and passes away swiftly, and that occasions of well-doing slip away quickly. And therefore let us ply it according as our Lord gives us leisure, yea even towards all men (says Saint Paul) but chiefly towards the household of faith.

Now when he says to all men, it is to show us that although men discourage us to do them good, yet we must not cease to do still as God commands us. For (as I have touched already) we must not look what every man is, nor what he deserves: but we must mount up higher and consider that God has set us in this world to the end we should be united and knit together: and that for as much as he has imprinted his image in us, and we have all one common nature: the same ought to move us to succor one another.

For he that will exempt himself from relieving his neighbors, must get himself a new shape, and show that he intends to be no more a man: for so long as we be of mankind, we cannot but behold our own face as it were in a glass, in the person that is poor and despised, which is not able to hold out any longer, but lies groaning under his burden, yea though he were the furthest stranger in the world. Let a Moor or a Barbarian come among us, and yet in as much as he is a man, he brings with him a looking glass, wherein we may see that he is our brother and neighbor.

For we cannot abolish the order of nature, which God has set to be inviolable. So then we are bound to all men without difference, because we are all one flesh, as the Prophet Isaiah avows, saying: "Thou shalt not despise thine own flesh." As if he should say, they that are niggardly and pinching, and shrink away when they should do good, do not only despise God, and reject his word: but also are ugly monsters, because they consider not that there ought to be a community among all men.

Thus you see why Saint Paul says expressly, that we must endeavor to do good to all men, yea even to such as are unworthy, even though they were our deadly enemies. Truly this is hard, and contrary to our inclination: but yet therein God tries us so much the better.

For if we do good to such as deserve it, or to such as are able to recompense it: it is no declaration or proof that we be willing to serve God: for it may be that we had respect to our own profit. And as our Lord Jesus Christ tells us, the Heathen men, and the worst men in the world do as much as that comes to. How so? They consider with themselves, I have need of help, I must win me some friend. Then if we single out such as are worthy to have good done unto them, and such as are able to requite like for like: it is no right proof nor certain trial that we be willing to employ ourselves as God commands us. But when we wink at men's unthankfulness, and are inclined to pity, only in respect of their poverty and misery: then do we surely serve God.

And if we be once at that point, certainly (as I told you before) we shall endeavor to do good to all men, so as we cannot find in our hearts to break the indissoluble bond whereby God has knit and united us together. Therefore the furthest strangers in the world are neighbors near enough unto us, though they be neither our parents, our kinsfolk, nor our acquaintance. And why? For we are all of one flesh, and we bear all one mark, which ought to persuade us to do what we can possible one for another.

But however the case stands, Saint Paul commends unto us chiefly the household folk of faith. And he uses the word Household folk, to touch us more to the quick by that similitude. For although nature teaches us that we ought to succor such as are in necessity: yet notwithstanding they that are of one household are more inclined and willing to do good one to another.

You see here what degrees are among men, how all know that there is a certain mutual bond, so as if they forsake even the furthest strangers of the world, therein they forget themselves: yet notwithstanding forasmuch as it is hard for a man to reach out himself so far and wide: therefore men are not so much inclined to do good to unknown persons, except it be in extreme necessity. For then how hard hearted so ever we be, every of us is moved to put to his helping hand to succor a man, when we see him in imminent danger.

Yes and this pitifulness is so ingrained in us, that it will extend itself even to the brute beasts: and therefore much more reason it is that it should extend to those that are created after God's image as well as ourselves. But as I said, if a man be in extreme necessity, then are we more earnest to help in need. And when we be of one country and language, then we see ourselves somewhat nearer one another, and that increases the affection which otherwise in general would be but cold.

But when there befalls any friendliness and familiarity of neighborhood, that is yet more: according as we see that they which be of one Country will say, "Seeing that God has brought us thus near together, let us at leastwise endeavor to serve one another's turn." Again, we see that the neighbors which dwell in one self-same street, and communicate familiarly together, are as kinsfolk and near of alliance. Now then it is much more reason that they which are all of one house, and are gathered as it were into one little corporation or body, should be held as it were fast linked together by God: and that he should embrace them as if a father should hold all his children about him.

For as much then as we ought to be so much the more moved to employ ourselves with the better courage, seeing that God has so knit us together, and brought us so familiarly near one another: Saint Paul says that all the faithful, and all those that profess the same Gospel which we do, are as household folk of one self-same house. And in very deed the Church is called God's house, and he sits over in the midst of us. When the Scripture speaks so, it means not that our uniting together must be in such a material Church or Temple as this is: but that although every man be at home in his own house, yet God has in such wise gathered us together to himself, that we be as it were household fellows one with another, and we be not only Countrymen of one Realm or kingdom, but there is yet a certain nearer alliance, which ought to hold us more close together.

To be short, when as it is said that such as intend to be God's children must dwell all together in one house: it is to show that there is as it were one common brotherhood among us. And although earthly brethren go asunder one from another, and every man gets away by himself: yet must we always continue in the unity which God has set among us. Since we hear this, must we not be worse than beasts, and crueler than the brute and wild beasts, if we be not moved to bestow God's gifts to the relief of our neighbors, I mean of the faithful?

Now then we see that Saint Paul's meaning in effect is, that seeing God has bound us to do good to all men, because they are our own flesh: no malice ought to hinder any of us from endeavoring to discharge himself generally towards all such as God offers to him, and in whom it is his will to try our kindness. And yet notwithstanding that for as much as he has gathered us into his flock, and knit us together in his name, and we call upon him as our father with one mouth: it behooves us of duty to be as brothers one to another.

So that if we mind that he should allow us for his children, we must so advance the adoption whereby he has chosen us, as we may declare unfeignedly by our doings, that we mind to show that we take them for our brothers, whom God has so gathered into his house and Church. Thus you see what we have to remember upon this Text. Wherefore let us no more use these fond excuses to say, "I wot not who he is, I know him not." But he is not known of God? yes: and yet notwithstanding thou disdainest to open thine eyes to look upon him that is thine own image, yea and whom God takes for one of his children.

Thou knowest not him, and yet behold how God vouchsafes to cast his eye upon us which are most miserable, yea even he who has so high and terrible a majesty, that the very Angels of heaven do tremble before him with all humility. You see then that God our sovereign Lord looks down upon us that are but wretched worms of the earth and filthiness: yea and he not only vouchsafes to say, "I know you:" but also protests, "I have adopted you for my children, you are my workmanship, you are mine heirs, you are after a sort my members."

God vouchsafes to speak after that fashion: and we be so full of pride and stateliness, that we despise such as are as good as ourselves, and most commonly much better. So then who can bear with such pride? To be short, they that are so strange in withdrawing themselves from their brethren, and will not in any wise communicate with them, deserve well to be wiped out of the book of life, so as God should blot and scrape them quite out, and deliver them into the possession of the Devil who is their sire, for he was a murderer and full of cruelty from the beginning.

Thus ye see in effect what we have to bear in mind, and how it behooves us to practice this lesson, wherein the household folk of faith are chiefly commended unto us. And so, seeing that God has vouchsafed to call us to him, let us show ourselves to set more by that grace and honor, than by all the goods in the world. And in proof thereof, let us also show that we have a brotherly affection to do good to such as have need of us, according to such opportunity as God shall give us, and according to the measure of our ability.

Now hereupon Saint Paul says, that the Galatians ought to consider, that he has written them a large letter with his own hand. And this serves to make them the more attentive, when they see what care he has of their salvation. For his commending of the largeness of his letter, was not to be paid for it by the pound (as they say) but to the end that the Galatians might know, that he meant to open his heart unto them, and that forasmuch as he saw them thrust out of the way into a wrong trade, and was loathe that they should perish, therefore he had not only warned them in a word or twain, but also confirmed his doctrine, so as they might perceive themselves to have been misled before.

Lo in effect whereat Saint Paul aimed. And by this text we ought all to take warning, to confirm ourselves the more, according to the means and helps which our Lord gives us to come to him withal. If God had but inclined his mind unto us in one word, yet had there been no excuse for us if we could not believe him, to submit ourselves with such obedience as becomes us. But when we see that besides his giving of the Law, he has also added an exposition of it, and moreover sent his Prophets to the end that the doctrine should always be of the more authority, and the things be made clear which else would have been darksome: and after his Prophets, sent his only Son who has brought us the full perfection of all wisdom: and finally his Apostles: so that he thought it not enough to give the Law, but also willed the Gospel to be published, and that the same should continue to the end, and stirs fit men still to instruct us: since (I say) that God does so much for us, and that he has such a care of our welfare, quickening us up continually without end or ceasing: must we not needs be so much the more blameworthy, if we be negligent and all this stand us in no stead?

Therefore let us not look at Saint Paul here, how the Galatians had little regard of him: but let us consider that God had raised him up, and meant to show how dear we are unto him, and how great store he sets by our souls, in that he would have his doctrine so confirmed. True it is that there are not past a six or seven leaves in this Epistle, and at the first, it should not seem to be so great a letter. But if we mark the substance and contents of it, surely we shall find here wherewith to confound the Devil, and all the wiles that he can bring with him, so as God's truth (which is our salvation) shall have the upper hand. Inasmuch that if we had no more but this Epistle, we might be sufficiently fenced and armed, to fight against all the lies, deceits & abuses which the Devil can allege to blear our eyes with.

But we have not this Epistle alone: but we have also so many other of God's testimonies, as are sufficient (as ye would say) to put out our eyes, if we list not to look upon them. And therewithal we have so many confirmations to help us: that although we were the stubbornest & wildest creatures in the world, yet might we be drawn to some knowledge, seeing that God tries so many ways to win us to him. To be short, he makes us to come unto him though we would not come by our good will. And if we go back whereas we should come forward: must not the rebelliousness that is in us be too intolerable?

So then, whenever and as often as we read this text, although it seems not to touch us, but to have been spoken only to the Galatians: yet let us understand that God casts us in the teeth, that his labor should be lost as unavailing among us, except we were furthered continually by the doctrine more and more confirmed. Howbeit he had much lever that we came with a cheerful courage. For he intends not to blame us nor to go to law with us, conditionally that we be so well advised as to say, Go to, I see now that my God deserves well that I should hie me to him, if he did but beckon to me afar off. But he calls me wondrous familiarly, and is not contented with opening his mouth once for all and away: but he has also sent Moses and all the Prophets, he has sent teachers without number, he has sent his Apostles, yea & his own only son which is his everlasting wisdom & word.

Seeing then that God is so friendly to me, yea and advanceth me to excellent dignity, & seeing that by all means possible he showeth me his wisdom, whereby he seeketh to win me to himself, & continueth in the same without end or ceasing, early and late: should I lie still as asleep, without any more understanding or feeling than if I were a block? So much the more then doth it stand us on hand to take a better taste of God's word, & to apply all our endeavor thereunto.

And seeing there is nothing superfluous in it, and that we have need to be provoked to give ourselves to it: Let every of us be moved to apply ourselves thereto, & not say that the repeating of one selfsame thing is needless: but let us understand, that although men bring us no novelty, yet must we continually beat upon the selfsame lesson: namely that inasmuch as God hath sent Moses, the Prophets & Apostles, & overmore vouchsafed to have his doctrine put in writing: all this was done for our instruction: and that when our Lord Jesus Christ was sent at the full time, he uttered all that is requisite for our salvation, and moreover raised up men to be the instruments of his spirit, to show us his will and to bring us the tidings of salvation, (as he doth still at this day) who are witnesses to us of the things which otherwise should have been unknown to us.

Forasmuch therefore as it is so: let every of us agree thereto, and whether we read it every man alone by himself, or whether we be taught it publicly: let us be established in the word which it hath pleased God to bestow upon us. Thus ye see in effect what we have to bear in mind, to the end we may have so much the greater good will to give ourselves wholly to this holy word, and that it may be received with the greater reverence, according also as it is well worthy to be.

But now let us fall down before the Majesty of our good God and father, acknowledging him as our judge except he bury our faults through his infinite mercy, and let us pray him to take us to mercy for our Lord Jesus Christ's sake, and in the meantime to grant us the grace to walk in such wise, as we may render a true proof that we are his children, and that his calling of us has not been in vain: and also to cause the same grace to avail in such wise in our hearts, that we may grow in it, and be strengthened more and more to serve and worship him all our life long, in true obedience to his holy word. And so let us all say, Almighty God heavenly father &c.