The 162nd Sermon, which is the tenth upon the twenty-eighth Chapter

The 162nd Sermon,

which is the tenth upon the twenty-eighth Chapter.

59 Then will the Lord make thy plagues marvellous, and the plagues of thy seed, great plagues and sure: evil and sure diseases.

60 And he shall turn upon thee all the plagues of Egypt, the presence whereof thou didst fear, and they shall cleave unto thee.

61 Also all the diseases and all the plagues which be not written in the book of this Law, the Lord will cause to come upon thee, until thou be destroyed.

62 And whereas thou wast in multitude as the stars of heaven, thou shalt be few in number, because thou hast not obeyed the voice of the Lord thy God.

63 And it shall come to pass, that like as the Lord thy God rejoiced over thee to do thee good, and to multiply thee: even so will the Lord rejoice over you to destroy you, and to bring you to nought: and thou shalt be rooted out of the land to which thou goest to possess it.

64 And the Lord will scatter thee among all people, from the one end of the earth to the other end of the earth. And there thou shalt serve other gods, which neither thou nor thy fathers have known: even gods of wood and of stone.

I have showed here before, how slow men are to be taught by the chastisements which God doth send them. For until they perceive the hand of God, and be driven to understand, that it is he with whom they have to do: of themselves they wax hardhearted: and which worse is, they labor to cloak that which they ought to feel and see as it were before the eye: namely, that they be smitten for their sins. Forasmuch therefore as men do never willingly come to the knowledge of themselves: GOD is fain to enforce them to it. This is the cause why Moses, over and besides that which he repeateth afore, doth add, That God will make the plagues of the despisers of his Law, wonderful. That is to say, they shall be so notable, that even in spite of their teeth, they shall be afraid of them as of things that were never known, nor in use. For we see that accustomed things are despised: and even so is it also with God's benefits. Forasmuch as the Sun doth daily rise to lighten us: who is he that thinketh of the change and intercourse which GOD maketh between the night and the day? according to the saying of the nineteenth psalm, that it is as if God should waken us up every morning,* and tell us with a loud voice how it is good reason, that his infinite goodness, wisdom, and power should be known. But we have no ears to hear. What is the reason? It is because the sun appears every day in like order, by means whereof we be hardened with it: and because it is ordinary, we make none account of it: even so is it concerning punishments. For the more our Lord provoketh us to come unto him, the more do we take heart to become unreformable. And therefore it is needful for us that his plagues should be wonderful unto us, that we may be made afraid of them spite of our teeth. And again he addeth, That they shall be great and certain. The last word that Moses useth, doth signify true or faithful. Whereby GOD doth us to understand, that his plagues shall hold on still, like as he said also that they should cleave unto them that were rebellious and could not be won by gentleness: these plagues must be rooted in them: and for that cause doth he term them Certain. Here have we to consider our own hardness, that every of us may be the more vigilant in looking to the hand of GOD and conceive the better thereof. Forasmuch as we be so dull of nature, we must learn to stir up ourselves. And let us fear lest GOD should accomplish that which is pronounced in this text: Namely that when his accustomed punishments profit us not, then he must needs proceed against us after such a strange and horrible manner, as shall make us afraid, and cause the hair of all them to stand up which do but hear speak of it: yea, and (as the Prophet Jeremiah saith) to make men's ears tingle, when the report thereof comes into foreign Countries.

Let us be afraid therefore, lest God do work after that manner, when he perceives such stubbornness in us, as he cannot win us by measurable and tolerable corrections. And therewithal let us also take warning by this word "Of sure plagues," that when God has followed us to reduce us to the way of salvation, and we have still fled from him, the plagues must also continue to the uttermost both upon us and upon all our lineage, insomuch that when we think to see an end thereof, we shall not have yet begun. Let us not therefore make account to escape when the plague has lasted a while: for accordingly as we proceed on in our naughtiness; so must God proceed with his rigor and augment it more and more; according as he sees us to wax worse and worse. Then let us not do as we see most men do, which cry out and storm at it, saying: And when shall this have an end? How happens it that God takes no pity on me to ease me of my pains? But in the meanwhile have they any mind to reconcile themselves to God? Do they confess their faults and bewail them? Nay, rather they are at the very point to defy him. Yet do they talk of their afflictions and make complaints: but in the meanwhile no man looks to the ground of the mischief to amend it. Therefore when we have been stubborn against our God, let us not think it strange that he should pursue us with such rigor: but let us acknowledge that it is expedient for us. In the meantime, let us not forget this that is written here: namely, that God threatens sinners, to the end to bring them back again, notwithstanding that they have been as folks forlorn and past hope of recovery. For God speaks not to such as had committed but one only fault, or some two or three faults, or to such as having done amiss, did not wholly give themselves over to wickedness: but he speaks unto such offenders, as had made war long time against him, and despised his word, and been deaf to all his warnings, and had made but a mock of them. Yet notwithstanding he does not cease to threaten them still. And to what end and purpose? Even to win them by his amiable goodness. So then although we have been misguided for a time, yet is it better for us to turn late than never: and so shall we fare the better by that which is showed us here by Moses. Now consequently he says, That God will cause the plagues of Egypt to turn upon the Jews. We understand that God did so afflict the Egyptians, as that they were a terror to his own people, insomuch that the Jews themselves were astonished thereat, notwithstanding that they were exempted from the evil. When the Egyptians were oppressed to the uttermost, thereby the Jews understood that God spared them, and that he held them in his protection, because he smote their enemies, and in the meantime did keep them in peace and rest. And this we see chiefly in his killing of all the first-born of Egypt: For GOD had commanded, that the doorposts of the houses should be marked with the blood of the Paschal Lamb. There God gave a singular testimony unto the Jews that he would spare them; and during that while he turned his wrath and vengeance against their enemies. But now he says here clean contrary, That God will cause those very plagues to return back. For the word that Moses uses does import as much as if he should say, Thy fathers saw how God turned his wrath against the Egyptians, but now they must return back again upon thee, because thou makest none account to honor and serve him, which has loved thee so much, and to whom thou art so greatly bound. By this saying we are admonished, that when God has forborne us for a time, and moreover for the love that he bears toward us, has punished our enemies, and showed himself a contrary party against them for to maintain us: we must not therefore flatter ourselves, but rather be more diligent to walk in his fear. For when we will not acknowledge such grace, but rather abuse it quite contrarily: it is good reason that our Lord should cause the things to return back upon us, which he had sent upon our enemies, thereby to show us that he held us in his defense and safeguard. It is said that the people of God shall be as a fire kindled to consume all the wicked and unbelievers. And God will show the same in very deed. But if we will need kindle his wrath through our sins and transgressions: then the fire that should have been upon the unfaithful, must fall back upon ourselves, and we must perish therewith. Let us therefore consider well of this word, and let this which is recited concerning the land of Egypt be unto us a mirror and a learning, that we at this day may apply it to our own use; according as all these things are written for us. Let us mark (I say) what our Lord did in old time for the Jews, and let us understand that thereby he gave record what love he bears to his Church. But yet therewithal, let us take warning to yield ourselves in such wise obedient unto him, as he may continue to do us good, and that this covenant may be confirmed between him and us,* Namely, I will be a friend unto thy friends, and an enemy unto thine enemies. It is certain that this promise was given to Abraham: howbeit, to the end that we also should enjoy the same. Now if we cannot suffer God to be our friend, but rather will make war against him, and break the faith and alliance that is established between us: then whereas before, he did set himself against our enemies, now he must be fain to fall upon us, and to make us to feel his infinite power, until we be quite confounded and brought to nought. Therefore while our Lord spares us, let us acknowledge his goodness, and not provoke his wrath to make us to feel his power in smiting us. And moreover, when as we see, that whereas the unfaithful should be stricken at his hand, we feel the first blows: let us acknowledge that it is meet it should be so, because we have broken the peace which he had made with us. Let us not thereupon be discouraged, however the world goes, but let us stick to him still. Furthermore let us not tarry till he proceed to extremity. And if we be not so wise as to have that discretion at the first, yet at least wise let us benefit ourselves by the advertisements which are set down in this place. After that manner should we put this text in use.

Now Moses says expressly, that the Jews feared the plagues of the Egyptians, and that they had good cause to stand the more in dread of them, for that in beholding them upon their enemies, they were then astonished at them, & therefore it was good reason that they should magnify the goodness of God: but howsoever the case stood, the plagues which God sent upon the Egyptians, were so great and so horrible, that the Jews must needs be amazed at them, albeit that they themselves were free from them, because they beheld such an alteration of nature. Now if they feared the wrath of God whilst it was upon their enemies, and had therein a testimony of his love & goodness: what ought they then to do when God rushes upon their heads, and that they must be fain to feel the self-same plagues which came upon the Egyptians? Must they not needs be doubly dismayed? Yes: and therefore we see that this threatening is not superfluous; but serves to waken them, according as we have said herebefore, and as experience shows that we be too much deaf, yea and as it were senseless, when God does warn us; and that he must smite upon us as it were with a hammer, or else will we never understand what he says. And so you see the reason why this word is expressly set down. Now when we see that God punishes the wicked, let us learn to have such fear of his vengeance, as we do not tarry till he wrap us up amongst those whom we have seen punished before us. This is the thing that S. Paul meant in saying, "Deceive not yourselves, neither let any man abuse you with vain words: for the wrath of God has been wont to fall upon the unbelievers & disobedient for such offences." Hereby S. Paul shows to the faithful, that they should not fear the hand of God only when they see it armed against them, and when it touches their persons: but they ought to use the opportunity in reforming themselves, even when God is so good unto them as to punish the reprobates & rebels before their eyes. Let us therefore be afraid when God punishes the wicked, and let us be advised to acknowledge him for our Judge beforehand; and that we have well deserved to be handled as severely as they, were it not that he of his goodness forbears us. Let this touch us to the quick, that we may be brought to repentance. Thus should we yet further put this saying of Moses in practice.

Now he adds, that God (over & beside all this which he has declared,) will send yet other adversities and afflictions upon the Jews. Indeed Moses did reckon up many sorts of plagues heretofore, and he thought it not enough to have said at once, God will chastise thee after such and such manner: but he redoubled it, because he saw men so gross and heavy that they are not so moved at the first, as were to be wished. But our Lord's intent here, is to declare that he has means of vengeance incomprehensible, and more than can be uttered by words; insomuch that if a man should make a Roll of them, and rehearse a whole million of several sorts of them, yet should he not comprise them all: for God has other hidden means unknown to men, wherewith to punish them that do still rankle in malice against him. And that is according as we shall see in the two and thirtieth chapter, in the solemn song that Moses makes there. "These things are laid up in my Treasury (says the Lord) so as I have my whole Chests full of horrible plagues," such as never were imagined nor understood by men. As much is said in this text.

And so let us remember two things, to wit, when we have had experience of the power of God by his doings, or read the threatenings that he has made against the transgressors of his law, and do behold the practice and execution thereof: let us be amazed thereat and say, "How now? What a thing is it to provoke the Lord? For if he spare us on the one side, he can well assail us on the other; and when we be delivered from one hundred of afflictions, he has three hundred others ready for us: and when we have escaped all those, yet have we gained nothing." Let us therefore think upon these things. Now let us look what a sort of threatenings there are in the holy Scripture, how many sorts of deaths there be that God has denounced against the despisers of his majesty, and against all them that despise and set light by his word: it would weary us to recite them. And in reading the histories, we see the examples that God has given us of his wrath: and that not in one sort; we should needs be at our wits' end if we should think but upon the tenth part of them. And if we should set our minds to mark and to note them all: what a thing were it? The first thing therefore which we have to do, is to be diligent to call to remembrance all the threatenings whereby God would tame our wicked affections, and hold us inbridled: and therewithal to compare the things that are set down unto us, how that God has not threatened in vain, but has accomplished whatsoever he has said. Let us think on that. And moreover let us understand, that besides the means which are contained in the holy scripture, God has yet a great many of other means to punish men; and we see how he does daily bring up new. If we had eyes, or rather would open them, we might well see that God does daily send new kinds of his wrath: and that is to the end which I have touched heretofore, namely to make his plagues wonderful, that men may be enforced to think upon them because they see that God works not after the ordinary course of nature: but after a sort that has not been erst known. When every of us has well studied all the lessons that be declared unto us in the holy Scripture; and made our commodity of the examples & punishments that be there mentioned; let us conclude that God has yet a great many more means than be expressed, which men never thought upon. And that thing he has made manifest ever since the law was written: and he does not yet cease to do the same still, that all manner of excuse may be taken from us. If a man looks upon the diseases that be at this day in the world, he shall see that there be many which were not expressed in the law of Moses, or in the days of our fathers. How has whoredom been punished by diseases that have come up of late? Who knew the pox a hundred years ago? That is one horrible plague which God has sent upon the world. And it is as much as if he had stretched his arm out of heaven, and said, "No, they know me no more to be their Judge, they harden their hearts against all the plagues that men did know and receive afore time, they make but a fig at it; but now I will make them to understand; that in my coffers, and in my storehouses there are yet other rods that be incomprehensible to them." God shows this: and we perceive that we cannot take a better course to profit by this doctrine, than to fear the rods and punishments, which are not written in the book of the law: otherwise, it is meet that we understand that GOD is still our Judge, howsoever the world goes.

Now he adds: That albeit they were as many in number as the stars of heaven, God would waste them in such wise as there should but a handful of them remain. Here must we remember that which was spoken of before. For whereas God uses this similitude of the stars of heaven, he has respect to the promise which he had made to his servant Abraham: namely that his seed should be in number like the stars of heaven. So God spoke. But now, to the end that the Jews should not presume to think that God was always bound to multiply them, he says, "No, I will consume you whatever comes of it, and you shall be but a handful of people." It seems at the first sight that here is contrariety. For whereas God promised so great a seed unto his servant Abraham, it was not grounded upon the merits of men. And why? For seeing that the promise depends upon the free goodness of God, must it not be kept, albeit that men be wicked? Yes indeed. But we have to consider, that God does not always accomplish his promises after our fashion, nor according to our carnal capacity: he has means incredible to us, and which we understand not, until they appear by effect. Whereas he promises to multiply his Church, that is to say, to make it to prosper, if he sees that under color thereof the hypocrites take liberty to do evil, he withdraws his hand. Let us therefore consider well, that forasmuch as the Jews were puffed up with a foolish presumption, and thought it impossible for God to diminish them, seeing he had spoken the word that he would increase them: forasmuch I say as they abused the goodness of GOD and falsified his promise through their hypocrisy, he consumed them and brought them to a small number. Nevertheless, of that small number, there came a great offspring again, yea and so great a one, that men might so much the better perceive his truth and mercy, albeit after another manner. Therefore he says by his Prophet Isaiah in the tenth Chapter: "Although you were as the sand of the sea; (for he did always send them back to the promise made to Abraham,) although your seed (as I said) be as the sand of the sea; yet shall but a small remnant be saved. But when you are altogether consumed, yet shall that little remnant be dispersed over all the earth, as if out of a little fountain should issue forth a great river, or a great lake, wherewith very many lands should be watered. So shall it be." Now then we perceive, that although GOD punish the hypocrites who abuse his promises, yet fails he not to perform his sayings still, albeit by an extraordinary mean; as we have seen it in the Papedom, and as is to be seen yet still. For the Papists have overflowed the whole world with superstition and idolatry, and all manner of evil: yea and moreover they harden their hearts in pride, and scoff at God with open mouth. "How now," say they? "Are not we the church? Is it not said that Jesus Christ shall be with us unto the end of the world?" Can he forsake his Church? Yet do they continually crucify him as much as in them lies, they spit in his face, and do him all the reproach in the world; they make him as if he were a prisoner or a bondslave amongst them: and they consider not that such a horrible destruction happens throughout the whole world, through God's just vengeance for the shameless hypocrisy which has been in them that have rebelled against the Gospel: yet notwithstanding, GOD has not omitted to save his people, as it were under the earth. And in our days he has raised his Church, as if the bones of rotten bodies should recover flesh and strength again. For what were we through our unbelief? You see how it is a marvelous resurrection that God has wrought in that behalf. Mark well therefore that when our Lord promises to maintain his Church and to preserve it, the same belongs nothing to them that abuse his name falsely, nor to them that come to despise him under color that he is gentle and merciful. For they shall evermore be disappointed of that favor which God has so reserved unto his people: for they bereave themselves thereof through their own malice and unthankfulness. Yet notwithstanding howsoever the case stands, God is ever faithful, and will find incomprehensible means to give place to his truth, by fighting against the malice of men. That is the thing which we have to remember concerning this text, where he says: That he will waste the Jews though they were as the stars in the sky.

And indeed the same appeared even in Jesus Christ, the head of the church. And therefore we ought not to think it strange that the members of the body should be fashioned like unto him. Whence came Jesus Christ when God his father sent him to be the Redeemer? The Prophet Isaiah says that he should spring from a stock, as if a tree were hewn down and there remained but the stub within the ground, in such sort as men might tread upon it. It is not said that he should come out of the house of David, but out of the house of Jesse, who was a Neat-herd and a man despised. The same was I say the father of David, a man of no estimation. Albeit that David was so excellent a king, that he was chosen of God to be magnified to the skies; yet the Prophet shows, that when Jesus Christ should come into the world, it should not be with any show of that royal majesty that was in David, but he should come out of the house of Jesse, as if he should come out of a herd. And that even then also he should not come of a tree, but of a stock, that were cut off. And in what manner?

And after what fashion? As a little branch, says he. Now seeing that God did thus to the head of the church, we must understand that all the body must be such like: but this makes not that the hypocrites shall be partakers of that which God reserves to his elect, and whom he has chosen, and indeed do show themselves to be his children, and be obedient unto him, as to their father: which also come not only with all confidence, but also are drawn with a right affection to honor him. And whereas we perceive that God does at this day send horrible destructions into the world; let us understand that he practices that which is here declared: yet let us not doubt, but that he does evermore preserve his Church: let us not doubt but he does uphold us as often as we have our recourse to him, according to this saying, that whoever calls upon the name of the Lord shall be saved, yea even amidst the greatest troubles they may be. Though heaven and earth should run together, yet are we sure that by calling upon the name of God, we shall be preserved. But let us take heed, that we abuse not his name, to make thereof a feigned cloak: for he can waste us well enough. And if we boast that we are of his Church; when he has cut us off, he can quickly raise him a new people: and augment them in such wise as his truth shall not be defaced, and yet we shall perish.

After that Moses has thus spoken, he adds: That like as God had taken pleasure in doing good to the Jews, even so he would take pleasure in persecuting them, until he had consumed them and utterly rooted them out. Here Moses does first of all show what affection GOD bears toward these whom he has chosen out for himself, and means to take for his flock. It is certain that God is not subject to any human passions: yet cannot he sufficiently manifest either the goodness or the love that he has towards us, but by transfiguring himself, as if he were a mortal man, saying that he would take pleasure in doing us good. Let us understand therefore that God holds us so dear as if a father should delight and rejoice to do good to his children. When he sees them according to his mind, and to do him honor, and to be obedient unto him: then his feeding of them, and his clothing of them, is a comfort to him, and it does him good to see them in their bravery; for that is the very felicity of a father. GOD likens himself to mortal men, and says that he will delight to do us good. And therefore we cannot magnify the inestimable goodness of our God too much, seeing he stoops so low as to tell us, that his whole delight is in making us to enjoy his benefits, and in demeaning himself in such wise towards us, as we may have cause to praise him, and finally, in yielding to all our desires. But what? We cannot away with it: we are not able to apprehend that, for we are not able to consider it.

We see that God is (as you would say) wayward towards us, we see that he does not only bereave us of his blessings, but is also angry with us: and to be short, we perceive in him nothing, but all manner of rigour. And what is the cause hereof? Verily that we shut the gate against his goodness, and will not suffer him to use (as you would say) his natural disposition. Lo here a thing that should make us the better to acknowledge our faults, and not to accuse GOD of any excessive cruelty, when he deals not with us after our liking. For it is certain that he will take pleasure in doing us good: but on the other side let us consider also, that he must in likewise delight to do us evil. And why so? Verily because that he is just. Indeed, if we did suffer GOD to use his own inclination towards us; he would bestow infinite benefits upon us, and we living in this world should be as in Paradise: but because of our sins, we must live here like wretched wanderers, we must languish in many miseries, we must dwell in continual fear and in doubt, and we must groan in great unrest: it must be even so. And wherefore? Because God is just.

This is the very pleasure that is spoken of in this text. According whereunto it is said, that GOD will rejoice and be glad, when he has punished the wicked, and maintained his majesty against them, for that they have despised him and set him at nought. Nevertheless, it is likewise true that he says by his Prophet Isaiah, that he does it unwillingly. Alas (says he) must I needs revenge me of mine enemies? GOD cries there alas, as if he were in sorrow and anguish for it. I must (says he) take comfort in avenging me of mine enemies. Those whom he terms his enemies, are the children whom he had adopted, and which boasted themselves to be his people. And how does he comfort himself in them? Even by giving them over, and by driving them away. But in the meantime, he shows that it is against his will, when he must so beat men down with main strokes, howbeit that he can none otherwise do. Yet notwithstanding, in very deed God is able to tame the hearts of men without any great violence: for (as we have said) he is not subject to our passions. But hereby we are to consider how his intent is to declare, that our unreformable naughtiness is the cause why he is fain to pursue us after such manner as is spoken of here, and that he is fain to take pleasure in doing us harm: wherein the order of nature is after a sort quite altered and changed: but all is through our own fault, and we ourselves are to blame for it, and it is not for us to seek any other reason thereof than our own sin, which has kindled his vengeance to the uttermost. Thus much concerning that sentence.

Now for a conclusion it is said. That God will root out this people from the land wherein he had planted them, and that he would disperse them amongst all the nations of the world. And that there this wretched people, (which were erst in a country of freedom, wherein God had set them to the end that his service and pure Religion should dwell there) shall serve strange Gods, even idols of Wood and Stone. First we see that albeit the Land of Canaan was given in Inheritance to the people of Israel, yet they failed not to be put out and banished, when they abused the favor that had been showed unto them. GOD had planted them there, even as though he had set them at his own hand. Lo (said he) here is my resting-place and yours: he intended to dwell amongst them himself, and thereupon he promised to give them rest there, insomuch that although all other people should be displaced and removed too and fro, yet should the children of Abraham enjoy the heritage of that land still. Notwithstanding, this letted not God to drive them out again, and to scatter them abroad with the wind, because they had defiled that land, which should have been kept holy to his name.

Now since it is so, let us not think it strange though God at this day does send many changes into the world: for he has given no such privilege to any Nation as to say unto them, You shall inhabit this land, as the Land of Canaan was given to the lineage of Abraham. But we see how GOD is offended, we see men's misdoings as heinous as can be. Now then if GOD remove men, let us understand that it is for their sins. Moreover, let us return to the eternal rest, whereunto the Apostle leads us in the Epistle to the Hebrews. Having spoken of the rest of the land of Canaan, he says that we must look unto a rest that is higher. For the children of GOD are commonly as wayfarers in this world, as Saint Paul terms them, putting himself in the number: but let us evermore direct our course and endeavor to this heritage, which is promised us in heaven: for we shall not be disappointed of that heritage, so we continue in our vocation whereunto God has called us. Nevertheless, it is said, that they which give themselves over unto wickedness shall be wiped out of the book of life. Not that God's chosen shall ever perish: but it is spoken in respect of such folk as think it enough for them to bear the name of God's children, and to have been baptized, and to receive the Lord's supper, and such like things: and make no further regard. But our Lord tells us that although it seems for a time that they be written and enrolled in his Register, because they are taken to be of the company of the faithful: yet shall they not fail to be wiped out. So then let us advise ourselves, and so long as it shall please God to keep us in this world, let us walk so under his obedience, as his hand may ever be stretched out to preserve and maintain us: Let us so stick unto him as we may have liberty to honor and serve him. For it is a dreadful desolation which Moses speaks of here, namely to be no more of the body of the church nor to have anymore the show or shape of Religion: and yet is this seen throughout the world at this day. Therefore let us mark, that one of the greatest benefits which GOD can bestow upon us in this transitory life, is to let us have some little corner wherein to assemble ourselves in his name, to call upon him and to profess ourselves to be his people. This ought to be more esteemed among us than either meat or drink or anything else. However, very few do think thereon. Yet notwithstanding we must needs confess, that although we have sufficient food, and in the meantime forget God, our state is miserable. And if we think not thereon, we betray our own beastliness: for God tells us that this benefit which is spoken of here, is far greater than all the rest, that is to wit that we may worship him in pureness, and be gathered together under that head which he has appointed unto us, namely our Lord Jesus Christ. And therefore while we have such privilege to hear the word of God, to call upon his name, and to walk according to his Gospel: let us hearken unto it, for fear lest God disperse & scatter us abroad in like sort as he has dispersed the Jews. And especially let us stand in fear of this threatening, namely, to be made such beasts, as to honor idols again, as we see it is become of others, who are a good president to us of the vengeance of God, whereof we ourselves also have felt our part. For we have been as bondslaves under idolatry, and underlings unto the abominations of the Papadom; and that was for our sins, and for the sins of our fathers. Seeing we have erst felt the blows, yea, and been as looking glasses unto others: should we now be so brutish, to provoke our God in such wise, as he should be forced as it were, to deprive us of the grace that he has given us? Let us then use this benefit and treasure of the Gospel, whilst our Lord gives us place where to hide us as it were under his hand while he does govern and guide us, and while we be knit together in one body: that he may be magnified amongst us with one accord not only with the mouth, but also specially with our life: to the end that upon our endeavoring of ourselves to honor him, he on his side may continue his good doing towards us: and that this threatening be not executed upon our heads, that is; to be dispersed here and there, and to be constrained again to worship idols, and other dead and senseless things.

Now let us fall down before the majesty of our good God, with acknowledgment of our sins; beseeching him to touch us with such repentance, as being ashamed of our sins, we may seek altogether to put ourselves wholly into his hands, and that by obtaining forgiveness of him, we may also feel that he has reformed us, and that we be in his favor, to give ourselves altogether to his holy will. And that albeit there is always much to be amended in us, and that our lusts and affections do draw us quite away from that which he commands us; yet nevertheless we may not cease to strive against them, and to yield ourselves wholly unto him, and to enforce ourselves thereunto more and more, knowing that the same is our sovereign welfare: and that although he show us now and then some tokens of rigor in correcting us, yet we may learn to profit thereby, to the amending of our sins, so as we may be brought to the perfection whereto he daily calls us. 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 Saturday the 28th of March, 1556.