The 158th. Sermon, which is the sixth upon the twenty-eighth Chapter

The 158th Sermon,

which is the sixth upon the twenty-eighth Chapter.

29 And thou shalt always suffer injury and oppression, and no man shall deliver thee.

30 Thou shalt marry a wife, and another man shall lie with her: thou shalt build a house, but thou shalt not dwell in it: thou shalt plant a vine, but thou shalt not gather the fruit thereof.

31 Thine ox shall be killed before thine eyes, but thou shalt not eat of it: thine ass shall be taken away before thy face, and it shall not be restored unto thee: thy sheep shall be delivered to thine enemies, and there shall be nobody to save them.

32 Thy sons and thy daughters shall be given to another people, thine eyes shall see it, and dazzle at it all the day long, and thy hand shall have no strength.

33 And a people which thou hast not known, shall eat the fruit of thy land, and all thy labor: and thou shalt do nothing but suffer revilings and oppressions always.

34 And thou shalt be amazed at the sight of those things which thine eyes shall behold.

35 The Lord will smite thee with a sore swelling in the knees, and in the legs, of which thou shalt not be healed from the sole of thy foot to the crown of thy head.

WE ought well to remember the meaning of Moses, whereof we have spoken heretofore; namely, wherefore he continues in uttering so many curses. For we are slow to be moved: when our Lord does threaten us, we make a game of it: and albeit we confess that we should think thereon, yet it escapes us. And furthermore, we suppose that we shall always find starting holes, and that if God does follow us one way, we by flying another way shall be able to avoid his blows. Thus do men deceive themselves, and thereupon wax hardhearted. Now Moses (or rather the spirit of God speaking by his mouth) perceiving that men be so careless, and that they shrink not at the first, when the judgment of God is set before them, continues his matter still and adds threatenings upon threatenings. Again, on the other side, perceiving also that men seek starting holes, and thereby deceive themselves, bearing themselves in hand, that they can save themselves by flinging over the Fence (as they say:) he shows that God has infinite means to punish us with all, both above and beneath, before and behind, on the right hand and the left, and that we shall be so hemmed in on all sides, that it shall not be possible for us to escape his hand.

Now after the threatenings, which we have seen here before, he presently adds that they who so resist God shall be afflicted and tormented, so as men shall spoil them, and they shall be laid open to all violence forever, and no man shall deliver them. We see here that God serves his own turn by the wicked, and that although their intent be nothing so, yet does he apply them to a good use, when he listeth to punish us. Whereas there be thieves and robbers, albeit that they be given over to Satan, yet fail they not to serve God's purpose; yea truly, for we see in this text that our Lord leaves them not at random, to rob and to spoil, whether he will or no: but he threatens his people, saying, They that disobey me, shall be vexed and robbed. And whence proceeds that? It must needs come from him.

Now albeit that God suffers oppressions, robberies, and violence to be done, he can very well condemn them, according as he is righteous, and must needs hate Injustice: yet notwithstanding, by his wonderful wisdom which to us is incomprehensible, he turns those things to his own service: so that when we have offended him, he must needs punish us by the hand of the most wicked: which is the more to our reproach. For if he himself should have punished us, and we saw before our eyes, that he revenges himself of our iniquities, well would we say, seeing that we have offended him, it is good reason that we should come to account for it. But when he stirs up lewd folk, and despisers of his majesty, and such as are given to all naughtiness, and makes them our Judges: it is to make us so much the more ashamed. Let us therefore consider, that whencesoever the evil comes, we have evermore to deal with GOD: and we must think that there is nothing done in this world but by his direction. And thereupon let us enter into the examination of our faults. For it is not enough to know that God rules all things: but every one of us must also make his own indictment, and consider that all afflictions and adversities are tokens of God's wrath. Now when we speak of his wrath, we must in like wise remember his justice; and thereupon conclude that we very well deserve to be punished. But yet he threatens us before he strikes, to the end that we should not stand gaping till the things were come to pass; but rather prevent them beforehand, as Saint Paul also does admonish us. Whilst God spares us, let us be advised, so to walk in his fear, that we provoke him not to stir up thieves to torment and vex us: but that rather (if men attempt such injuries against us) we may stand in his protection, according as he promises to uphold all them that walk in his obedience. Then let us see that we do so; and let us remember that which is spoken by the Prophet Isaiah, to wit, that they which have robbed, must be served with the same sauce. And that is the cause why violences and extortions do so continue in the world.

Men wonder to see that the mischief grows worse and worse: but they should note the cause thereof. For they that bear chief sway and preeminence, do let themselves loose, seeking nothing but to enrich themselves, and to swallow up other men's substance. But have they robbed? God must send a revolution, so as other robbers shall come and bereave these of their booties: and afterward, a third sort must step up to spoil them again. And so there is never any end. And why? Because the world never ceases to provoke the wrath of God. And for so much as we be headstrong, it is reason, that our Lord should continue to show himself our Judge. But (as I said even now) let us be well aware to walk in such wise, as innocent blood cries not out for vengeance against us. Let us not do injury or outrage to any person, that our Lord may bless us for so doing, and not pay us with like measure, according as we see how our Lord Jesus Christ says, that it shall come so to pass. Let every of us therefore bridle himself in such wise, as this curse come not upon us, to be robbed for using of robbery and extortion against the innocents. But for as much as men imagine that their adversity shall be short, and that they shall be soon rid of it: Moses adds, That it shall be forever, and that when the hand of God is against us, no man shall be able to save us.

It is certain, that like as God is slow to anger, so is he soon pacified; but that is but towards the faithful. As for the wicked, he must hold on with them, and they must feel their burden every day heavier than other. And wherefore? According as they harden their hearts against God, they must in like wise feel him the harder against them. And albeit that this is not always, yet do we see it often come to pass, God will at some times withdraw his hand after he has menaced the wicked; or else when he has given them some stripes with his rod, he will let them go again: and that is, as it were a respite, that they may have leisure to turn to repentance. Notwithstanding, because he knows them to be unreformable: that dealing of his must of necessity be turned to their sorer condemnation. If GOD then do spare the despisers of his law, and them that be obstinate in malice, it does not therefore follow, that they shall be saved: but it is to the end that the plague shall come double upon their heads, for their abusing of his patience after that manner. For when he has waited for them, and they proceed still from evil to worse: he must needs put to his hand at the last. Howsoever the case stands, it is not in vain that Moses tells us here, that when GOD is our enemy, our life shall not be miserable only for a day, or yet for a little while; we must not limit ourselves any term in that case: but we must look for one mischief to draw another, and that there shall be none end, until he has laid us quite under foot, unless we turn to him to obtain mercy. Wherefore let us weigh well this word which Moses adds, where he says, that if GOD do begin to smite us for despising of his justice: it shall not continue for a little while, but we must be miserable forever. And why? For in as much as the majesty of God is everlasting, he must needs take endless vengeance of them that despise his justice. Therefore so soon as we see the blows come near us, let us be afraid, and let every of us make haste to return unto him, whom we have offended, to wit, our GOD, to obtain forgiveness of our trespasses. That is the only remedy, without which there will be neither end nor measure of our afflictions, except we take order to reconcile ourselves to our God.

Now where he alleges that none shall save them: That is to cut off all the vain hopes which men do forge to themselves in their own brains, when he punishes them. They look hither and thither, and if they find any comfort in this world, it seems to them that they shall make a stoppage against God, and that they shall be able to win the goal in the end. Indeed they will not say so; for it is a blasphemy which all of us do hold accursed; but yet we be so doltish, that we hope to turn away the hand of GOD when we find any help here: in so much that if men bear us any favor, and we be supported in any thing, we arm ourselves therewith against God. But Moses tells us here, that it is in vain for men to seek diverse succors after that fashion, when GOD wars upon them. For why? All creatures are in his hand, and without him they can do nothing. Moreover, that which is for our benefit, shall become our bane, and all things shall redound to our confusion. Let us not therefore look to be saved by any means that may be, when our Lord takes part against us: but let us return unto him, seeing that there is none other remedy but that, and let us rid ourselves of all such things as may hinder us to come to repentance.

Let us then be quickened up by these two sayings of Moses, that we sleep no more in our vain fantasies, as we have been erst too much accustomed. But what? There are very few which think upon that. For every man martyrs himself, if his grief continue, and he find no help in men. In all our afflictions, we can complain well enough: but we consider not that GOD withholds men's help from us, when he intends to punish us, in such wise that we shall (after a sort) be utterly overwhelmed. And again, if our sorrow continue; it is, because we have persisted too much in our stubbornness. We think not a whit of all this. But yet are not these things written in vain. And therefore let us learn to profit better thereby, than we have done in times past.

Finally, Moses sets forth by this threatening, how we shall be vexed and robbed, if we offend against the law of God. He says: Thou shalt marry a wife and not lie with her: Thou shalt build a house, and not dwell therein: Thou shalt plant a vineyard, and not gather the fruit thereof. Yea, they shall take thy Beef, and thy Muttons and kill them, and thou shalt continue still a hungered: and not only all thy cattle shall be made a prey and a booty: but thy very children also shall be delivered into the hands of thine enemies, and thou shalt yearn after them, and thine eyes shall dazzle for very grief and sorrow, & in the meanwhile, thy hand shall be without strength or power to recover them. It had been enough to have said in one word, Thou shalt suffer robberies, extortions, and wrongs: but because men are slow, it behooves them to be so much the better touched, and to behold the thing as it were before their eyes. That is the cause why Moses speaks here of houses and vineyards, of wives and children, and of cattle. As if he should say: Some shall bewail the taking away of their houses which they had builded, the putting of them from their vineyards and their other possessions, the spoiling of their goods, and the driving away of their cattle: And some shall bewail the wrong that is done unto them in their children, and in their very wives. But we be to consider that all these things be the scourges of God, wherewith he punishes us for our sins.

It is certain (as I have said already heretofore) that GOD at sometimes, for the exercising of the faithful in patience, does send them the very chastisements here mentioned, and yet punishes them not for their offenses. For Job was not punished for his sins: Not that GOD had not just cause so to do, but for that he had no respect to that: however the case stand, surely it is an ordinary matter.

Indeed we may allege many examples of men that are tormented and vexed by the wicked, so as they are driven from post to pillar, and robbed of their goods: such examples do happen every day: but this proves not, that this doctrine takes not place, and that it is not true in itself, as an ordinary rule, to wit, that God punishes men's sins by such means. Now when we have walked in the fear of God, and endeavored to serve him: and yet notwithstanding, our substance is taken away, and the robbers possess it: let us consider, that if this be not done for our sins, our Lord gives us a great preeminence. For first of all, of whom was it long that we offended him not? We were preserved by his holy spirit. And moreover, notwithstanding any good affection and zeal that we have had to live uprightly and uncorruptly; yet we cease not to be guilty before God. But what for that? He spares us, and yet he means to try our patience, for to humble us. When it is his will that we shall bear the miseries, which are punishments for them that despise his law, and that we must feel them: well, we must stoop. And thereby he tries us, how pliable we be under his hand to yield unto his government, as shall stand with his good pleasure. Moreover, this always takes place, (as we have said before) that our Lord punishes the offenses and transgressions of his law, by the things that are specified here. So then, when a man builds, let him take heed that he build not with extortion, pillaging, and robbery, unless it be his meaning to have his house taken from him, according as it is spoken by the Prophet Habakkuk. For the Prophet brings in the walls singing and answering one another. For inasmuch as men's palaces and houses, are often built with blood, robbery, extortion, and wicked practices: and the very walls themselves do cry out that they were builded with pillaging and polling: it must needs awaken up God's wrath and vengeance against such builders. Desire we then to be harbored in peace? Let us look that we build without doing wrong to anybody, whatsoever he be.

And moreover let every of us in his dwelling, dedicate himself in such wise to God, as he may dwell with us. For they that are driven out of their dwellings, have commonly driven God out before: that is to say, they have followed some lewd trade, so as GOD has not reigned there. Is it then any wonder, if they be driven thence in the end? No: For why? Shall GOD be thrust from his right; and we in the meanwhile possess every man his dwelling in rest? Were that reason? Therefore, when we see such changes to happen, as they are to be seen in the world: let us understand that GOD drives them out, which erst would give him no lodging: and let such examples admonish us to stand in fear of the threatenings here specified. And let us not tarry till our Lord banish us from the place where we be harbored: but let us rather endeavor to serve him, so as he may continue always with us to maintain us. And if it come to pass, that we be driven out, let us understand that the same is for our sins: for it is better late than never. Moreover, if we be driven out for any other cause, as at this day we see the poor faithful people, in state like a bird on the bough, as though the earth could not bear them: as Saint Paul speaks of his time, and as it is known at this present time that the children of God be as vagabonds, having not a hole to hide themselves in: when we behold these things, let us understand, that for as much as our Lord leads us this walk, he does us great favor that the same is not because of our sins, but for his name's sake, and for our better establishment in the hope of the heavenly inheritance, seeing that there is nothing sure nor stable in this present world, but that we must always aspire to the eternal life, and to the rest that is prepared for us on high. Let us then acknowledge the good that he does unto us in this point. But in any wise, let us take good heed that we provoke not his wrath against us is such sort as I have said before.

Now, whereas he says: "Thou shalt marry a wife, and another shall lie with her": let every man take heed to walk in such chastity, as he draw not upon him this curse of God, in such wise as to be deprived of the wife that he thinks to have: and the wives in like case of their husbands. We see how men are given over to all unchastity, and God must needs yield them their reward accordingly. David himself was not spared in this case. We hear how it was said unto him: "Thou hast done this in secret, but that shall be done openly." He was fain to abide reproach before all the world, in having his wives ravished openly. Since it is so then; let us take good heed, that we walk in such chastity, that when men take wives, they may so live together as they may feel the blessing of God, and that their marriages be not broken through the committing of any offense. For, as I have said: it is no wonder that there be so confused changes in the world at this day, because men do more and more kindle the wrath and vengeance of God. It is even in like case with adulteries. For what is the cause that they reign so rife, and are come (as you would say) to their full pride? It is because wedlock is so little regarded, and that there is no fear of God: there is neither faith nor truth: and therefore must men needs plunge themselves in all misfortune, so that in the end there will be nothing but disorder. So much the more therefore ought we to take warning to walk so in all cleanness of life, as every one may keep him to his own wife, and the Lord bless their marriages and maintain them in quietness.

Moreover, seeing that God is matched with us in the person of his only son, and would have us to keep fast the faith of wedlock towards him, according to the simplicity of his Gospel: let us stick thoroughly to that which he has commanded us: and to be short, let us be hallowed unto him, and follow his holy calling. For if we do so, our Lord will grant unto husbands the grace to live quietly with their wives and households, and unto the wives that they shall learn to live in good agreement with their husbands. For we must mark, that if man and wife do not join in one mind, there must needs be discord in the whole house, and one shall bite and snatch at another like dogs and cats, and the one would wish the other a hundred feet under the ground, so as they shall live in continual misery and disquietness. And why? Because that neither the one nor the other has any regard to God, to yield themselves to his direction. Therefore let us learn, not to provoke any more the vengeance of God in this case.

As concerning the lands and possessions he says: "That the transgressors of the law of God shall plant vines, but they shall never gather the fruit of them." Now we see that they who have thus offended God, are the stoutest and boldest sort, bearing themselves in hand that no harm can come near them. And that is the cause why we see that the greatest getters, and the doers of greatest enterprises, are those who willfully give themselves to pilling and polling by hook and by crook, having no care what poll and extortion they commit, and offending both God and man without end or measure. Such persons as these, therefore, must afterward yield an account. They bear themselves in hand that when they have planted vineyards, they shall enjoy them without controversy: and that when they have built houses, they shall dwell in them without putting out again. Thus do men harden themselves against God. But Moses, contrariwise, declares: That when they have planted vines, other men shall gather the fruit of them. And indeed, whereas we see at this day so much thievery in the world; let us understand, that it is because there are so few that have clean hands, and are able to protest that they have not encroached upon the goods of other men by unjust means. Truly, there is so immeasurable disorder nowadays, that the children of God are fleeced though they abstain from all manner of injuries. But we must evermore have recourse to the ordinary course whereof I have spoken, to wit, that our Lord will not fail to punish the sins that break out after that fashion like a water flood. As for them that have lands and possessions, they will not go to steal other folks' goods, nor to pick a few grapes: it is for beggars to do so; and we see in these days, that the most part of poor folks are pilferers, filching and stealing all that ever they can finger. But yet they that have lands and possessions, are the greatest thieves: for the things which they possess, they get by unlawful means. It is no wonder then, if God do requite them with the like; and that they be so vexed in their goods and possessions. God therefore shows us by experience, that his uttering of such speeches is not in vain; but we think not thereon. Men can well enough complain, as I have said before: but they have no regard to the principal point, which is; that GOD puts the things in execution which he spoke by the mouth of Moses. Let us therefore bethink ourselves; and whereas we see so much stealing, both of vines, of corn, and of such other things; let us understand that our Lord punishes the ravenousness and extortion that is committed both in merchandise, and in all other trades of occupying: and let us not tarry till GOD does punish us in very deed; but let us walk uprightly, if we will have him to defend us. For although that all places be never so full of thieves; yet will our Lord keep our goods in safety, if we walk in his fear, and abstain from all manner of evil doing. That is the thing whereunto we must have our recourse; and we must not think to escape evil, by evil doing: but we must use the remedy which our Lord sets forth in this text. As much is to be said of our cattle, and also of our children. Yea, and Moses proceeds still with enlarging, to the end that men should so much the better perceive, what the effect is of this speech which he uses: namely, that this shall be forever. As if he should say, that the hand of God shall ever wax heavier and heavier. In so much that if a man who is driven from his dwelling, does think to remove to his possessions, and to his lands; GOD will persecute him even there: and if he think to cheer himself with his wife, she shall be taken from him by force: and if he think to find some comfort in his children, they shall be delivered into the hands of his enemies; and if he think to have any recourse to his cattle, they shall all be stolen or taken away by force. Moses therefore besets us here on all sides, to the end we should learn to resort unto our God; for as much as it is in vain, for us to labor to escape by any other way. This is the matter in effect which we have to bear in mind of this text.

Now, whereas he adds moreover, to the increase of the mischief, That the fruits of the earth and the labor of our hands shall be eaten by a people which we have not known: and that we ourselves shall be distraughted by reason of the miseries which shall so light upon us. That is to say, we shall be as out of our wits, beholding the mischief before our eyes; and being amazed thereat, whereby we shall be enforced to perceive that the hand of God is against us. That is, in effect, the matter which he meant to say in this text.

Now I have told you that the misery is so much the more grievous to bear, when a people unknown comes to ransack all. Truly if we be robbed by our own neighbors, and by them that should be at amity with us: the same is very hard to bear. But if there come a strange people, there is less mercy. For when men be so separated one from the other, and have no intercommuning at all: there is the less likelihood of any means of safety. And we see how this repetition here is often found in the Prophets: insomuch as it is said sometimes, that the people which shall persecute us, shall be a barbarous people without language whereby to have any take with us: by reason whereof, when we shall ask them mercy, and cry alas, it shall seem unto them that we curse them; and that shall be an increase of their cruelty. So then let us mark, that his speaking thus of a strange people, is to make us to understand, that GOD will send us such chastisers as will have no pity nor compassion of us, until they have quite and clean rooted us out.

And now, by the way, we are warned, that although the plague be not yet come near us, we must not therefore fall asleep. For we always measure God's threatening, by our own conceiving of them, and by the things that offer themselves to our sight. When men speak of war, and do threaten us with the Turk, But how can he come at us, say we? He is too far off. Again, can such a Prince invade us? Tush, he shall be letted by such a means: the plague cannot come that way, by reason of such a cause. He may be dealt with by such a means; it cannot be. When we have such kind of worldly shifts to defend ourselves with, thereupon we despise GOD, not in word, but in deed, for we continue unreformable and froward, and fear not that the plague can come at us. Therefore says God, that he will stir up strange people against us, even people of far countries. When men doubt it least, then shall they wonder to see how GOD will come in upon them on that side which they never thought of, and bring them enemies to spoil them. Let us then mark by this text, that God's scourges lie sometimes hidden, and break upon us on a sudden, so as men are taken tardy by them, according to this saying, that they be like to a woman that is childbearing. For a woman that is with child, is utterly abashed when her hour is come; even so fares it with them that are puffed up with their iniquities, and delight in them: they forecast not that the hand of God is near them. It comes upon them like a tempest; when they say, Peace and all is safe, then comes their ruin and utter destruction. Therefore whereas we be told of strange people, let us learn to look far before us when GOD does threaten us; for like as faith must advance itself above the world to take hold of God's promises, that it may rest altogether upon them: so likewise when GOD threatens us, our faith must look further off than we can see with our eyes, and we mistrust the thing which we see not at all: like as we may perceive that Noah tarried not till the flood broke out, and that GOD did unlock the Rain of heaven, and opened the watersprings of the earth: but as soon as he heard the word, he did nothing but think upon the vengeance of GOD: and by virtue of that word, he beheld the flood as if it had been present: and he lived in such fear and carefulness, as if he had seen the rain both evening and morning to destroy all things before his eyes. Even so should we do: and we be warned thereof by this saying, where God speaks of far countries.

Moreover, we are therewithal warned to live in peace and concord. For seeing that GOD hath associated us and we be intermingled together: we must learn to live in such unity, as our Lord need not to bring strange enemies to chastise our churlishness in resembling cats and dogs. For when men who ought to agree together, do vex one another; it causes GOD to stir up strangers to be their enemies; because the nearer that our Lord comes unto us, the more would he have us given to do good one to another. And if we do the contrary, then must GOD stir up a people to come to spoil us, because we have not lived in peace like brethren, nor knit ourselves together like fingers of one hand. This is the thing which we have to bear in mind concerning this text.

Now where he says, "And you shall be amazed at the sights which you shall see:" it is according to that which was said before; namely: that men should be distraughted, and grope at noonday, as does the blind in the dark. For if we are borne with so far as to gather and pluck up our spirits to call upon GOD, and to be patient in our afflictions; it is a great grace, and such a one as cannot be sufficiently esteemed. But if our Lord encourages us not to repentance, nor gives us wherewith to assuage and diminish our sorrows, but all hope is taken away, and we are as folk already forlorn, so as we are besides our wits to see the naked sword continually before us, having no means of remedy or succor at all: that is a dreadful threatening. Nevertheless, it is not sent without cause, considering the hardness of heart which is to be seen in all men. For until GOD have brought us to this distraughtedness, we are altogether blockish, and we have the contrary vice, which is, that we can very well complain when anything does trouble us: yea, and sometimes we lie as beaten down, but yet does not that make us come again to God: for we see how every man takes the bridle in his teeth, so as they shake off all fear, and never think upon that which is set down here. And so we see how men become blockish. Now our Lord would fain draw them to repentance, at leastwise if they were teachable, that is to say, if they were not willful stubborn. For he tries all manner of ways to draw us unto him. This is the cause why he does correct us gently, and as it were within compass, as with his little finger. But when he sees that that will nothing prevail; then must he bring us to this kind of woodness. For until he has lessened us as men distraughted, we will never have our minds peaceable and obedient, we will never be won.

Therefore let us mark well that this threatening is directed to such as stoop not at the first blow when GOD hath warned them, but go on from evil to worse: for then must they of necessity come to this woodness. Now he speaks expressly concerning the sights of the eyes. For men do blind themselves (as I have said heretofore) persuading with themselves that they can escape by some mean: in so much that although we see the evil at hand, yet you would wonder to see how we hold on our course, and care not for it, according as the prophet Isaiah speaks of the wicked: saying that when the scourge passes over the whole earth, and the storm overtakes them all, they are not any whit moved thereat. After that manner do the despisers of GOD speak, and the number of them is infinite. So then, when men do thus blind their eyes, and have no respect at all to the plagues whereunto they be subject: but notwithstanding that they fall into infinite troubles out of which they cannot get out again, yet they hold on still: forasmuch as they be so froward, Moses says expressly in this text: "You shall have a sight before your eyes:" that is to say, after that you have been a long while hardened in your vain fantasies, and have flattered yourselves in your sins, imagining that GOD should spare you and that you be (as it were his mates, and have made a league with death and with the grave, according as the Prophet speaks of it: when as you have been thus a long while untouched with any awe, and have deceived yourselves in bearing yourselves in hand that your plague shall not last: There shall come a sight that shall make your eyes to dazzle in beholding the infinite mischiefs which you must be fain to endure: and whichever way you turn your eyes, whether it be upward or downward, forward or backward, you shall see God's hand continually pursuing you; by reason whereof you shall be driven into a madness. Let us learn therefore to convert this text to our benefit: and while GOD does forbear us, or at the least so moderate his plagues that we be not thereby altogether overthrown; let us fear him, and let us bethink ourselves how sundry ways we have offended GOD: insomuch that if he listed to deal rigorously with us, we should then perish every minute of an hour. And therewithal let us not tarry till he thunder down upon us, and pour out his curses upon us in such sort as they may sink into our very bones: but let us return to him and to his goodness. And above all things when he gives us the grace to foresee his plagues afar off, so as we may say that others be punished for our instruction: let us take warning by their example, and in such wise by faith receive God's corrections wherewith he threatens us, as it may preserve us from that sight whereof Moses speaks here: to the intent that our Lord strike us not with such fear, as we can not in any wise think to receive any record of his goodness by reason of our sins. Nay rather, that by putting this lesson of obeying him and of submitting ourselves unto him in ure, we may eschew this foresaid amazedness, and not be so oppressed as we should become like folk that were out of their wits. Let us not come to such an extremity, neither let us compel GOD to execute such Threatenings against us.

Now let us fall down before the majesty of our good God, with acknowledgement of our sins: beseeching him to vouchsafe to make us so to understand them, as every one of us may be his own judge, and turn to him, before we be thereunto constrained: and that having willingly condemned ourselves & bewailed out sins, we may seek to return to his obedience in such wise, as the same may be to dedicate us wholly unto him. And that in the meantime it may please him that like as he has sent us the message of reconciliation by his gospel, he will also give us that grace to obtain mercy of him, & forgiveness of all our sins in the name of our Lord Jesus Christ: and that resting thereupon, we sail not to walk always in fear: and that his bearing with us through his fatherly goodness may not cause us to sleep in our sins, and to flatter ourselves in them: but that every of us may quicken up himself, until we be quite and clean rid of them. And that forasmuch as we are to pass through so much filthiness in this world, we may be taught to amend our misdoings continually until that we be thoroughly rid of them, for the full uniting of us to himself, and to make us partakers of his heavenly glory. That it may please him to grant this grace, not only to us but also to all people and nations of the earth, etc.

On Tuesday the 24th of March, 1556.