Sermons Upon all the Sunday Gospels, Sermon 48
¶The .v. Sondaie after Trinitie Sondaie. The Gospell. Luke. v.
IT came to passe, that when the people preassed vponupon hym, to heare the worde of God, he stoode by the lake of Genazereth, and sawe twoo Shippes stande by the lake side, but the Fishermen were gone out of theim, and were washyng their Nettes. And he entered into one of their Shippes (whiche perteined to Simon) and praied him, that he would thrust out a little from the lande. And he satte doune, and taught the people out of the Shippe. When he had lefte speakyng, he saied vntounto Simon: launche out into the déepe, and lette slippe your Nettes to make a draught. And Simon answered, and saied vntounto hym: Maister, wee hauehave laboured all night, and hauehave taken nothyng. Neuerthelesse, at thy commaundement I will loose foorthe the Nette. And when he had so dooen, thei inclosed a greate multitude of Fishes, but their Nettes brake, and thei beckened to their felowes (whiche wer in the other Shippe) that thei should come and helpe theim. And thei came and filled bothe Shippes, that thei sonke againe.
When Simon Peter sawe this, he fell doune at Iesus knées saiyng: Lorde goe from me, for I am a synfull man. For he was astonied, and all that were with hym at the draught of Fishes, whiche thei had taken, and so was also Iames and Ihon the sonnes of Zebede, whiche were parteners with Simon. And Iesus saied vntounto Simon: feare not, from henceforthe thou shalte catche men. And thei brought the shippes to lande, and forsoke all and folowed hym.
THE EXPOSITION.
LUke signifieth by this historie, how Peter and the reste, came to their Apostleshippe. And the miracle of the Fishe, and the holy ministerie of the Gospell, is well applied to the Appostleshippe. For by the takyng of so many fishes, Christ declareth the power of the Gospell in the worlde, wheras it shall drawe vp a great multitude of synners, out of the kyngdome of the deuill, into Gods kingdome. And at last Christ expoundeth it so himself, wheras he pronounceth that Peter, Iames, Andrewe and Ihon, should become fishers of men. But before that the Euangelist beginneth the historie, he rehearseth that many followed Christ, to heare hym preache. And that to the intent, that we hauing an eye to this example, may come to the worde of GOD desirously. For he that heareth this woorde diligently, obtaineth twoo thynges thereby, whiche otherwise he could not come by.What fruite commeth of the woorde of God. The first is, that we knowe hereby what is Gods will toward vsus, bothe in this life, and after this life, whiche without the woorde of GOD, wee could not knowe at all. But wee rather conceiue the contrary in our mynde, of the wrathe of GOD toward vsus, and of his punishement. But the worde teacheth vsus this, as we shall heare hereafter, that GOD although we be synners, is not angrie with vsus, but is mercifull, that we might be deliuered from synne, and get euerlastyng life. This is one thyng, that we get by the worde. The second is, that out of the woorde we learne to order, the trade of this externall and ciuill life, for that, that it is allowed and sanctified by the worde of God, to be a true worshippyng of GOD, so that he hath no nede to become a Monke or Frier, that will serue GOD, but he maie waite on his owne vocation, and doe his owne office diligently, whether it bee in a Maiestrates office, or in other kinde of life. This is a true and pleasyng seruice to GOD, and shall neuer be destitute and voide of the blessyng of GOD.
This doctrine is necessarie, to the true information of the conscience, that all men maie knowe for a suretie, that their vocation is set forthe by Gods woorde, so that all thynges whiche thei doe, or doe not, maie be confirmed by Gods commaundementes certainly. Suche a conscience maie withstande the Deuill in temptacion, and thinke surely,Whatsoeuer is dooen in faithe pleaseth God. that he hath doen suche thynges, and yet doeth, as concerning the whiche, GOD hath giuen a sure precept. For all thynges otherwise are dooen with synne, and displease GOD. As Paule saieth: whatsoeuer is not of faithe, is synne.
Now hath GOD giuen vsus his woorde plentuously, whereby we maie trie all our deedes, and saiynges, and gather certaine testimonies for them all, out of Gods worde. For he that beleueth,Rom. xiiii. that is, he that embraceth Gods grace with a true faith, whiche he hath bestowed on vsus, through Christe, what soeuer he dooeth, either appartainyng to the commonaltie, or to his housholde, or to the nature of manne, it pleaseth GOD wholly. For the persone from whom these thynges procede, pleaseth GOD for his faithe in Christ. And this should be sufficient before God, for eueryevery manne to comfort hymself with this worde, that GOD hath put forthe, and sticke vntounto that faithe, and serue God with all ioy and mirthe, for whatsoeuer is dooen in faithe, be it neuer so little, pleaseth God, and are moste excellent woorkes.
All our doynges in Gods woorde.But after that, this also is necessarie for the cō mon life, whereof commeth the congregation of God, that is, that eueryevery man maie be certaine, as touchyng his doynges and degree. Wherfore of this also doeth God put forthe a sure woorde, and commaundeth obedience toward parentes. Wherefore whatsoeuer worke, office, children, seruauntes, be in the housholde, all that is sanctified by this worde, so thei that doe these thinges in a familie, maie well boaste of a sure commaundemente of God, and by this worde are the officers and maisters of householdes, blessed and sanctified. For thei are the ministers of this common life, wherein God would hauehave tranquilitie and quiet, for the continuaunce of his congregation. And as touchyng their honor, God hath put forthe lawes, that thei might accordyng to their honour, behaue them selues in their offices, and bee sure of their dooynges by the lawe, that thei are doen accordyng to Gods woorde and commaundement. And as their conscience maie be established, whiche followe Gods woorde in their doyng: so he that hath not his worde, can hauehave no sure ground to sticke vntounto, and is tossed hither and thither, with eueryevery little blaste, like a moueable Rede. Wherefore we ought highly to esteme Gods worde, that as the Prophet speaketh, but of the old age, of youth, that it should correct his waie, in kepyng Gods wordes: So all ages, al kindes, offices and functions, might hauehave wherto thei might,Psal. cxix. vprightly order their life. OnelyOnly this trade of life, hath asure and quiete conscience. Neither the Turke, Iewe, nor Gentile, Monke, nor Papist, can obtain this so greate a thyng. This Science belongeth onelyonly to the good, that thei maie knowe for a suretie, that bothe their inwarde iudgemente, and outward actions, procede accordyng to Gods woorde. Wherefore thei set on their matters, without waueryng and feare, although thei bee perilous. For all thynges belongyng to their vocation, are sette forth by Gods commaundement, neither hauehave thei any thing, wherein thei ought to feare vngodlines.
This doctrine ought chiefly, to be taught vntounto all Christian men, that thei might knowe how to sette on all thynges, and to bryng theim to passe in Gods worde, and so shall thei the soner beware, all the tyme of their life, of supersticious and wicked perswasions. If Monkes had folowed this trade, thei had neuer fallen to so greate vngodlines, by the preceptes of mennes traditions. Neither doe the Apostles, care for any thyng more, then to propound the plaine and simple worde of Gods commaundement, as touchyng Iustification before God, and the residue of the life to be passed ouer with Godlines. Thei that followe the obedience of this worde, can not be put beside saluacion, although thei either in warfare for their countrie, or doyng some other daungerous charge of their vocatiō, chaunce to die. The reason is, thei serue in their vocation, and obeie God, and knowe for a suretie, that thei doe all thinges, according to Gods commaundement. And so might this life bee passed ouer of all men, Godlie and vertuously, if thei would onelyonly order it, after the tenne commaundementes, and the faithe in Christ. But the Deuill withstandeth this, withall his might, least the worde of GOD should come in mynde, at any of our doinges. Neither when we rise nor when we goe to bedde, nor when we eate, hauehave we any care or thought on Gods worde. And it is no maruaill, if thei before thei are wares, are oppreste with the wicked worlde. But christian men must hauehave more regard, of so great and necessary a thyng, that thei maie be sure at all tymes, to be of Gods Kyngdome, so that thei maie hauehave Gods worde for a testimonie, whiche sanctifieth all thynges, in al their matters. The thinges that are doen be not alwaies greate, nor glorious, and the moste part are common, bothe to the Ethenike and Christians.A difference betwene the woorkes of the Christians and Infideles. But in this there is greate difference, onelyonly the Christians hath Gods worde for their leader, wherby all their workes are sāctified before God. As for an example, when Paule saieth: seruauntes obey your bodily maisters, in feare and trembling, through singlenes of heart. And againe: Children, obeye your parentes in the lorde. This worde and faithe sanctifieth all their woorkes, that thei maie be pleasaunte vntounto GOD, whereas emongest the vnfaithfull, thei can not bee acceptable, for lacke of the worde and faithe.Ephe. vi. For there is nothyng holy in the yearth, besides Gods name and faithe. And all thynges that are sanctified, are sanctified onelyonly by the name and worde of GOD.
And surely by the worde of the fifte commaundement, all mannes life,Exod. xx. bothe in the gouernement of a commonaltie, and also of an houshold, is blessed, if so be faithe lacketh not, but that thou doest eueryevery thyng obediently, in the name of GOD. But lette this be sufficient to admonishe here, that we maye vnderstande, that this example of Christe, was put forthe to the intent, that many of them that folow Christe, should be prouoked and stirred, studiously and diligently to heare the worde of GOD whereas it is setforthe for them onelyonly,Psal. cxix. that thei maie not bee confounded, when thei looke on all his commaundementes. But as for the other muste needes abide confusion, bicause thei hauehave no light of gods worde in their doynges.
Now therfore, as we intended at the beginning let vsus come to the historie: wherof are twoo partes. The firste is a doctrine, as touchyng this corporall life, that GOD also will prouide for the necessities of the bodie, after that of the Spirituall life, that he will not leaue vsus destitute of hope, for our synnes sake, but bee mercifull vntounto vsus, and recouer vsus from destruction. Bothe these doctrines are very necessary and profitable, and are worthy to be learned with all diligence of the godly.
The comfort of the corporall life resteth herein, where as Christ commaundeth Peter to caste his Nettes, and Peter obeieth, and taketh a great scull of fish. Here is a good steward, if a man could make hym ouersear of his businesse. For nothyng could lacke, where he is present. But the Euangeliste declareth sufficiently, that Christ will not doe so to al men, but to theim onelyonly, that all the night laboured in vaine, and afterwarde heard Gods woorde: that is, he will helpe the righteous and poore that felt nede. For the Christians in this life, hath many troubles and temptacions. But when thei are tempted, and yet sticke constantly to their vocation and to the worde, Christ is ready to helpe them.
And this is one comfort put forthe for vsus in this place, that wee maie retaine faithe, and although we are now and then in pouertie, and lacke thynges necessarie, yet that we despaire not, nor vnpaciently murmure, but to stande in good hope, that blessyng shall not long cease. For it chaunceth likewise with Peter & his fellowes, to spende a whole night in vaine, and to take nothyng. Afterwarde commeth Christ. And first he putteth for his worde and maketh them Christians. Then he commaundeth them to launche forthe, and to caste their Nettes for a draufte, Peter obeieth, and hath his purpose. This should we doe in our owne matters also. GOD giueth vsus not by and by in the beginnyng all thynges plenteously. For if he should giuegive it vsus, as sone as we were Christianed, and receiued into the catholike churche, we would not thinke it came from hym.Christe helpeth vsus after pouertie commeth. Wherefore he sendeth vsus pouertie for a tyme, that we should not be ignoraunt of trouble, and that one should almoste be faine to despaire, in that he lackyng all thynges, can not tell what to doe, or whiche waies to take, and also is in perill to be famished. In this case then that mercifull Steward Christe, will bee at hande and saie: sette thy heart at reste, I knowe all, lose forthe thy net, cease not to labour, and looke for a blessyng.
For although thei be nedie, yet must thei not despaire, and deny Christ, and murmure against God but trust that GOD at his time, will sende thinges necessarie, and that he will not suffer them to be ouercome, in doyng their labour and vocacion. For Christ giueth not Peter fishe on this wise,We muste not cease frō hope and labour. that thei should leape into his boate, but he muste launche forthe his shippe, prepare his Nettes, and dooe all thynges as Fishers are wont to doe. Although he became a Christian now first, he muste commit the successe thereof into Gods hande.
So must we also walke, as eueryevery mannes vocation is. If thou labour for the maintenaunce of an housholde, or art an officer with aucthoritie: apply thy vocation diligently. For this is not against thy religion, and thou maiest by so doyng, doe that that is acceptable to GOD. i. Peter. v.As for all other charge and rare, caste it on GOD, as how he should nourishe thee, and finde thee thinges necessary. And despaire not, bicause thou must striue with nede and pouertie. For there remaineth time inough, wherin thou canst not tell, what thyng or blessyng shall chaunce, as thou seest here. Remember this onelyonly that thou must kepe constauncie and continuaunce, least thou be ouerthrowen with impacience. He that can not be content to doe this, but casteth awaie his nettes assone as he looseth his purpose, and forsaketh his vocation, and fall to an other kinde of life, it is no marueill if this man hath no good and prosperous chaunce in all his life.
This is the first doctrine, that we be not discoraged and vexed in pouertie and necessitie, if we fele not Gods blessyng by and by at our nede. We muste not require this of God, to fulfill our desire whē we will. Bee thou not lothe a while to take labour in vaine, and to be paciente. Thou muste not refuse to lose a nightes labour, so that thou maiest thereby hope that the heauēly father, will helpe thee at his tyme with his blessyng, accordyng to the common saiyng: Dat deus omne bonum, sed non per cornua taurum. Labour and pacience is requisite.God giueth all good thinges, yet he giueth not the Bull by the hornes. Thou maieste looke for Gods blessyng, so that thou forget not the first poincte, that is, to lende thy shippe to Christe, as Peter did, that he sittyng therein maie teache, and that we heare the worde diligently, and learne it exactly. For this is specially to bee marked in Peters example,Peter obeyeth ye word. that he suffereth nothyng to hinder hym, but casteth from hym, the frowardnes of the vnbeleuers, and goeth wholly to Gods worde. And that it maie be well vnderstande, how greatly this is in Peter, he is not feared, by that that is Gods common practise in all his woorkes, and is vsed also of GOD in this draught, wheras he pointeth the matter first to be doen, after a triflyng sort. For this is commonly the waie of Fishyng, not to looke for any greate praie out of the water at middaie. The night is more fitte for this gain. And the Fishers are not wont to fishe in the main, but nigh to the bankes. Christ regardeth not this common trade of fishers, but commaundeth Peter to launche forthe to the depth, and whereas thei had taken nothyng in the night, in that place. Now he biddeth them at middaie, to lose their Nettes for a draught This semeth an absurde and foolishe thyng to Peter, and he seeth that Christ knewe not the arte of Fishers well, but yet he answereth manerly: Lorde (saieth he) we hauehave laboured all this nighte, and hauehave taken nothyng. If wee should followe the preceptes of our occupaciō, we should hauehave no great hope of a praie, yet will I proue at thy woorde. If that helpe not, all is but loste laboure. If Peter would not hauehave shewed his reuerence towarde Christ, he might hauehave spokē vntounto him more roughly bicause of his ignoraūce on this wise.Reason doth alwaies correcte Gods woorde. How presumeth this man, that he taketh on hym to teache a Fisher his crafte, whereof he is ignoraunte? Why should he put his ower into an other mannes bote▪ It is not one thyng, to bee a teacher, and a Fisher, Christe when he teacheth, ought to bee heard. But when he teacheth to fishe, who should heare hym? Thus would we perchaunce answere Christe. For so are we alwaies wont to doe. We will bee wiser then Christ. But Peter is wiser then so, he laieth aside all suche thoughtes, and thinketh thus: what soeuer my craft be, I will not despise this woorde. And so he embraseth it with all his hearte, and he letteth passe, bothe his science, and his reason, and all suche like.
This is marueilous, as touchyng the faithe of Peter, whiche could folowe Christes commaundement, and laye a side all his owne thoughtes, and sticke surely to the woorde. For this is euident by common experience, that men are well pleased, whē their commaundementes are doen, although there come little successe thereby. Contrariwise, thei are greued, when the maister commaundeth, and the seruaunte obeyeth not, but thinke his owne waies better. In our owne matters we cā not abide suche menne, yet wee shewe our selues suche alwaies toward GOD, settyng so muche by our owne reason, that we obeye not Gods worde. But what vntolerable arrogance is this,God requireth obediēce to his worde. when GOD is controlled in his worde? Who can abide this in his seruaunt, if he stande proudlie against his maisters commaū dement, and thinke his owne reason better? Wherfore GOD iudgeth, that he is specially worshipped, when we shewe our selues suche, toward hym and his worde, as this Peter did. And although we be otherwise entised, yet let vsus bridle our selues, that we maie preferre the worde of GOD, before al reason. He that holdeth the worde after this sort, pleaseth GOD and all his Angelles. And if the congregacion could obtaine this, it could not be so encombred with sedicion, there would be no sectes, no heretikes, but all congregacions should perfectly agree, as touching doctrine and sound faithe. Now thei can not be perswaded hereto, and bicause eueryevery man trieth the opinions of religion, by the measure of reason, and mannes wisedome: it commeth to passe that all thynges, are full of errours and discorde.We muste not despaire if it succede not. This is very true, that we cā not be without tēptacion, when it chaunceth to vsus, as it did to Peter. To labour all the night, and to take no profite thereby: we take it vnpaciently, and goe about to lay all aside, and depart. But we ought to ouercome this temptacion, and sticke to our vocation stedfastly, and to caste all our care on the Lorde. For I hauehave knowen this often tymes by experience, when the obedient children in a familie, hath had misfortune: and contrariwise, the disobedient and stubburne, good fortune. But at laste the hard case of the good was more commended, and the wicked had an euill ende. Wherefore if it chaunce likewise to thee, that all thinges goe not well, be constaunt, and strengthen thy self, that thou be not ouercome of temptacion. For better is misfortune with obedience, then good fortune with wickednesse. The reason is, that GOD at the laste casteth awaie the disobediente, with their prosperitie, bee it neuer so greate, and exalteth the hūble and meke, to great renoume. This example of Peter,The example of Peter. is studiously to bee followed, in that he hath respecte onelyonly to the worde, and followeth that, and is nothing moued with these thoughtes, whiche surely would greatly hauehave troubled vsus, and doubtles thei were in his minde also. For we are commaunded aswell as Peter, to labour and to serue in our vocation. He that taketh holde to his vocation, and suffereth not him self to be withdrawen from his purpose, although it doeth but slowly prosper, and the blessyng is lōg in comming, yet must he not doubt of a prosperous ende. For GOD can do no otherwise, but at length hauehave respecte to obedience, although he differreth it for a tyme, and proueth vsus, whether we regarde his commaundement or not. Wherefor no manne ought to be weary, if he hath laboured all the night without profite. For if Peter had gone about this draught in the night, he would hauehave imputed it to his cunnyng and labour, neither would he hauehave thought any thyng els, requisite to suche a successe. But whereas he fisheth all nighte, and taketh nothyng, and Christ first ministreth his woorde, biddyng hym there with to assaie againe: there hath Peter a sure triall, that this good successe, came not by fishyng and labour, but of Gods worde and blessyng. And lette this suffice you, as concernyng the firste doctrine, whiche is corporall, and pertaineth to the bodily liuelode, that Christe will be present, with all his that laboure by his blessyng, and not suffer them to perishe for hunger.
The second doctrine is spirituall. For thus doth it followe in the historie, that Peter is astonied by the draught of fishe, and cōmeth to the knowledge of Christe, that he is not onelyonly man. And whereas he acknowledgeth hymself a synner, and falleth doune at Christes feete, saiyng: departe from me Lorde, for I am a synner: It is a spirituall matter and fewe vnderstande it. For it semeth hereby, that Peter did it of a certaine religion, and that he desired for a reuerence, to departe from Christe. But the meanyng of it is not so. The consciēce is in this case.Marke well When GOD commeth with his grace, and promiseth remission of synne, and life euerlastyng, frely for Christes sake: the grace is so large, that all thinges seme to greate for vsus, neither dare we approch nigh thereto, for the greatnesse thereof. It is easie to beleue that GOD is good and mercifull: but that he imbraceth vsus with his greate merciemercy, our heart can not be made to beleue that. All men thinke, if I wer so pure and rightuous, as Marie the virgin sainct Peter, sainct Paule: I would couple my self also to his grace, but I am a sinner: I am not worthie of grace, but rather of wrothe. Then commeth the Deuill, and he inlargeth sinne so muche in thy heart, that thou maiest see nothing but thy vnworthinesse, and thou canst not but wonder, and be amased at the greatnes, of that exceding grace. This is a spirituall temptacion, whereof the prophane and rude (as wee bee almoste all) hauehave no perceueraunce nor vnderstanding. For this is learned by experience onelyonly, and no otherwise. Wherefore the greatest sort liueth on such wise, that thei thinke not muche, either of their sinne, or of the grace of GOD. But true Christian men doe alwaies tremble and feare, that that is to muche that GOD doth, on his owne behalf. Who am I (saie thei) O Lorde GOD, that thou bryngest me thus farre, I am not worthie of so greate merciemercy of GOD.
And herevnto belōgeth, that Christ comforteth Peter, to be without feare, for bicause he goeth not about now, to iudge Peters synnes, but to deliuer hym from sinne, and to sette hym in suche an office, that he maie bryng other also to the same grace. So that all this comforte maie bee applied, if wee should chaunce to hauehave suche thoughtes, and be put in like feare: to encourage vsus to resiste theim, and not to giuegive place vntounto them.Christe hath merciemercy on synners. For Christe came not to driue synners from hym, but he came into the yearth for their sakes. Wherfore he comforteth Peter against suche thoughtes, and biddeth hym not to feare, as (he saieth) also in an other place. Feare not little flocke,Math. ix. Luke. xii. it is my fathers will, to giuegive you the kyngdome. In that place Christe talketh also with suche, that thinke: How canste thou come to heauen, and to eternall life? Canst thou obtaine to the fellowshippe of Angelles? If thou were holier, there were no cause why thou shouldest despaire. But as thou art now, all thy hope is in vaine. But Christe answereth otherwise, you feare (saieth he) but dooe not so. For it hath pleased my father, to giuegive you the kyngdome, and that of his owne free will. For whereas you are vnworthie beyng synners,God giueth to the vnworthie of his merciemercy. this is his mercifull will, to giuegive it you of his grace and merciemercy: wherefore feare not, but receiue it ioyfully, and with a gladde hearte. For if GOD would not giuegive vsus, vntill wee were worthie, wee should neither hauehave meate nor drinke. But he will not hauehave respect to our worthinesse & merites, but to our nede, and to his owne goodnes & mercy. And this is the cause, that he giueth vsus not onelyonly thynges requisite to the bodie, but also euerlasting life, with suche temptacion is Peter also here encombred. He perceiueth the greate goodnes of Christe, and casteth in his mynde, howe vnworthie he is thereof, and therefore he beginneth to despaire, what place (saieth he) is there for thee with vsus? Couple thy self with the rightuous, I am a synner. But Christ comforteth hym, and sheweth hymself to be farre vnlike that, that Peter thought of him, commaundyng hym to bee of good chere, and to take heart of grace, and that the matter as concernyng the fishe, is but little in comparison of that, that, he will make hym a fisher of men. Now thou art a Fisher, but I will giuegive thee an other office, to enter into other waters, and to take other Fishe, that is, men, that heauen maie hauehave store of suche fishes to be saued, as thy shippe is now full of fishe. I will finde thee an other Nette for that draught, that is, the Gospell. By this shalt thou take the elect, that thei maie bee Baptized, beleue, and hauehave euerlastyng life. And that not in one place, but that in all the worlde, thou maiest tourne to the faithe, in one place, a citie, in an other the whole people.
This is a spirituall comforte, whiche GOD putteth forthe to his disciples, that he will not onelyonly satisfie their hunger, but gouerne their spirituall administration, and sende them into all the worlde, to Kynges and Princes with the Gospell. And although the deuill withstandeth those Fishers, with all his might, yet the vertue of this Fishyng, can not be restrained, but that the worde breaketh thorowe, and getteth many Christians, enuieth the deuill neuer so muche. And the Gospell, Baptisme,A Nette for spiritual fish. and the Lordes Supper, are our instrumentes for this matter, whereby the waie to euerlastyng life is opened vntounto vsus.
It is a greate thyng, that we are appoincted to euerlasting life, and a thing hard to be beleued. But consider on the contrary part, what a great thing it is to burne in hell fire, and that we might escape this punishement, GOD giueth vntounto vsus, his worde and sacramentes, whiche are Nettes prepared for the draught of suche fishe. Wherefore Christ comforteth and saieth, feare not, consider not whether ye hee worthie. It is my fathers will, that ye should not perishe, as your synnes hauehave deserued. Wherfore cleaue to me onelyonly: come to Baptisme: vse the Lordes supper: shewe your selues obedient to my Gospell, and there shall be no perill. We hauehave now intreated of these twoo doctrines, with the example, that Gods woorde might be greatly studied. The first is, that although there be pouertie and lost labour for a tyme, yet that GOD will helpe vsus at the length by his blessyng.
The seconde is, that he helpeth vsus against sinne, that we maie not be damned. And for this cause he giueth vsus his worde, that we maie be certified in our selues, to bee the soonnes of GOD. The whiche thyng our heauenly father graunt vsus, through Iesus Christe his sonne, and our Lorde. Amen.