Sermons on Deuteronomy, Sermons · Sermon 129
On Wednesday the xv. of Ianuarie, 1556. The Cxxix. Sermon which is the fifth vponupon the two and twentith Chapter.
25 But if a man find a betrothed mayd in the field and force her, and lye with her: then the man which lay with her shall dye alone.
26 But vntounto the mayd thou shalt doe nothing, because there is in the mayde no sin of death: for like as when a man riseth against his neighbour and woundeth him to death, so is it in this case.
27 For hee founde her in the fieldes: and the betrothed mayde cried out and there was no man to reskewe her.
28 If a man finde a mayd which is not betrothed, and take her and lye with her, and they bee found:
29 Then the man that lay with her shal giuegive vntounto the maydes father fiftie peeces of siluer, and she shalbe his wife, because he hath humbled her, and hee may not forsake her as long as he liueth.
30 No man shall take his fathers wife, nor vncouer the skyrte of his fathers garment.
ACcording to that which was hādled yesterday, we see how GOD meant that wedlocke should be faithfully obserued. And it is good reason it be so, otherwise the whole order of nature must needes be ouerthrowne: For there is nothing which among men, ought to bee more straitly kept and obserued than this. Other couenants are faithfully to be kept in deede, but because this exceedeth in holines, it ought to hauehave the greater reuerence. And therefore it is not without cause, that God hath decreed that he which meeteth with a betrothed maide and deflower her, shoulde dye without remission. For why? Hee hath broken the couenaunt which ought to bee kept holy among all men: in making whereof Gods will is that his name shoulde be called vponupon, to the intent that the parties might know that they are ioyned together with an inuiolable bond. Seeing then there is such a rebelliō committed against God, it behoueth that the chastisemēt be like & answerable therunto. And so we are yet better confirmed in this doctrine, that is to wit, that except we wil nourish the vengeance of God vponupon vsus, wee must obserue wedlocke holylie. And we must not regarde what the common opinion is herein. For if wee will be wiser than God, he knoweth wellynough howe to punish our diuellish pride; and wee shall be alwayes rewarded as we deserue, if we will not vse the remedie which God hath appointed vsus in his Lawe. Indeede we are not bound vntounto it precisely in all points, (as hath beene alreadie noted, and shalbe yet farther declared hereafter:) but yet for all that, God warneth vsus that if we suffer wedlocks to be broken, and graunt such libertie that adulterers remaine vnpunished; we must needes (as I hauehave told you) fall into horrible confusion & extreme beastlinesse.
Nowe by the way we must note further, that he which rauisheth a maide is heere likened to a thiefe which meeting with his neighbor sleaeth him. He compareth him not wt one ye beateth his neighbor. This cōparison therfore doth euidently declare yt the act of it self is beyond measure outragious & intollerable. For like as ye life of man is precious vntounto God, so is the chastitie and the faith which is plighted in marriage. For the wife is linked vntounto her husband to liue and to die with him. So then when this faith is once falsified, what honestie can there bee any longer amongst men? Therefore God to shewe the grieuousnesse of the fault, saieth it is a kinde of open the euerie and murther if a man meete with a maide & deflower her specially by force. This is an vnpardonable offence. Moreouer, God doeth vsus to vnderstande that maides ought to make as great account of their chastitie, as of their life. For (as hath beene tolde you) if a maid fight not for her honestie, and her virginitie, doubtlesse shee is not worthie to liue in ye worlde. For if she crie not, but suffer her selfe to be defiled, shee must die without any pardon. Therefore our Lorde in this place againe declareth, that maides ought to be hauehave themselues honestly: so as if they meete with any misaduenture or finde any naughtipack which would entise them to naughtines, they must hauehave les regard of their life than of their good name, and rather suffer their throates to be cut, than their bodies to bee defiled, and to liue in such shame. Yee see then in few words, what we hauehave to beare in mind vponupon this place: because the matter was handled so largely yesterday, it may suffice to gather things briefly as neede shall require for ye words of Moses. And here we see how it is not for vsus to stand either vppon custome or vponupon mens fancies. For nowadayes if men alledge that adulterers are not punished, they beare themselues in hande yt it is a sufficient buckler for their defence, and if they say, who complaineth of it? Ye see how god is shut out. Many men therfore beare themselues in hand yt it is a reasonable defence if they may say that all men vse to doe so, it is the common custome, it is the opinion of al men. But contrariwise we see here how God reserueth alwaies his authority. Albeit that men corrupt thēselues through abuse, although they flatter themselues in their vices although they be of opinion that al is lawfull for them, yet notwithstanding this excuseth them not, neither impeacheth it Gods authoritie any whit at all. Nowe then, let not men lean vntounto yt which is in cōmon vse, neither yet let them therupon harden themselues, but let them hauehave an eye vntounto yt which God hath once cōmā ded. For that must needs always keep his course. And indeed, we may see what corruptions hauehave risen in the worlde, when men hauehave so swarued from the word of God after ye fancie of this man or that man. From thence hauehave all superstitions proceeded, Ye see how the Papists nowadays being besotted in their follies, cannot bee brought back into ye right way of saluatiō. For they beare thēselues in hand, yt they are sufficiently armed with this shift of theirs yt of long time men hauehave liued as they doe, & that themselues are not the inuenters of the religion which they holde. But (as I hauehave tolde you) this can serue them to no purpose, no more than it can serue for ye defence of adultery, to alledge yt it is not punished nowadayes nor any account made of it. No: but God who is the heauenly Iudge, will in the end shewe that these are such enormities as hee cart in no wise suffer. Now yt which Moses addeth proueth ye same thing which we touched yesterday; namely, yt God did not always punish offences in such sort as by good right he might, I meane of punishing according to ye law which he gaue for ye ordering of the people of Israel. For he bare wt many things because of the hardnes of that people, as our Lord Iesus sheweth them when hee speaketh of diuorcements which were done against all reason & indifferencie. For hee saith here that if a man finde a maide, and yt she without forcing yeelde herselfe, that hee shalbe quit by giuing of money for the marriage of ye maide, & by taking of her to wife, and by being debarred of ye common liberty, that he may neuer forsake her. Now I grant that this was a chastisement vntounto ye man which had played the fornicator. But was it so grieuous as the fault required? Nay verily. What shall we say then? Did God permit whoredome, or ment he to lay ye bridle on their neck, or gaue he to vnderstand therby, yt the sin should be pardoned? No, none of all this. For we hauehave shewed afore, that when God deliuered his lawe which consisteth in ten words, hee declared therin his will, and prescribed men a certaine rule wherby they should liue. Now that lawe is it which shall iudge vsus at ye latter day, & it not onelyonly serueth to condemne offenders vntounto temporal punishmēt, but also doth vsus to vnderstand that we must answere thereunto before the iudgement seate of God, to perish for euer. Therfore when we shall hauehave escaped ye hands of men, yea and ye god shal hauehave winked at our faults, yet must we in ye ende come to our accoūt before him. Ye see then yt the law of God is to iudge vsus. As for this it serued but for an earthly policie. And God (as I hauehave saide) respected not such perfection as is required in ye faithfull; but rather bare with the hardnes of ye people, which was so sturdy & so hard to be ruled. And albeit he punished not those diuorcements which were made against all indifferency, yet is it not to be said therefore, that he permitted thē. For we heare how our Lord Iesus Christ pronoū ceth therof. That whosoeuer forsaketh his wife & taketh another (except it be for adulterie, so that he can proue she hath played ye whore) is an adulterer: and that who so taketh her to wife that is forsaken,Mat. 19.9. committeth adultery also, and his mariage is not lawful, but detested of God. Euen so stādeth ye case in that which we see in this place. For although God punisheth him not seuerely which cōmitteth fornication wt a maide, it is not because that whoredome is any way at all to bee pardoned, If it be not punished by mē, yet god alwais hath his right reserued. But this is done because yt commonly in ye estate of gouernement, men wil sooner punish those faults wherby their own cōmodities are hindered, than wherby God is offended. Indeed ye Iudges & magistrats ought not to giuegive the bridle so far, that God should bee mocked, yt his name should be dishonoured, or that al religion should be trampled vnderunder foote, as wee hauehave seene heretofore that blasphemies were more grieuously punished thā murders. But when there is some by offence cōmitted, wherin there is no manifest despising of God to be seen; men will not pursue it so fiersly, as when a matter toucheth themselues. So then, as touching ye fornicatiō which Moses speaketh of in this place, forasmuch as it concerneth the losse & discredit which is done vntounto a man because his daughter is kept back from prefermēt in mariage: he that hath inueagled her must assigne her a dowry: & because it may be that she shall not find another match: therefore he must take her to wife if her father wil. And if he should cast her off againe wt in a while after, she should be new to prouide againe. Therfore he must keepe her still, and be so debarred of that common right which belonged to others, yt he may neuer forsake her. Ye see thē howe God prouideth for the commoditie of the partie. But yet for all this God is still offended if a man defile the temple of the holy ghost which is his bodie,1. Cor. 6.15 and giuegive ouer the members of our Lord Iesus Christ to such wickednes. For we are all members of his bodie. And farther, when he goeth about to defile a maide which is ye …ple of God and a member of the bodie of our Lorde Iesus Christ, I say that the doing thereof is an ouer great confusion. And yet for all that shee is not punished; no, not by ciuill order: But yet the law of God remaineth alwayes in his estate, yt is to say, it is the rule which he hath giuē vsus to liue by, which shall not bend at our pleasure. To bee short, God by giuing his Law, ment to frame vsus vntounto his obedience: and to shew vsus our dutie towards him. And therfore ye law goeth roundly to work, & sheweth vntounto vsus wherunto we are boūd. Moreouer touching ciuil order, god had an eye vntounto yt which ye weaknes of ye world might beare, & conformed himself therunto: & therfore there were many things which were not punished by the law of Moses. Neuertheles we are taught yt albeit our faults be not iudged by men, wee must not therfore fal asleepe in our sins. For we shall gaine little, though earthly iudges let vsus alone, & we escape without punishment before them, if in ye meane time ye wrath of God encrease vponupon vsus: and because he hath patiently waited our amēdment, it grow more & more against vsus, & we put that in vre which S, Paul saith, yt is to wit, that we hord vp to our selues a treasure of ye greater condemnation.…. 2.4. Let vsus therefore learne not to hauehave such respect vntounto mē, that we think so our faults be not vpbraided vsus by them, or so they accuse vsus not, or frame no inditement against vsus, we be therfore quited. Nay let vsus know, that it should be good for vsus somtimes to be awakened by mē. For whē we be chastised; then doth God yt which S. Paul saith in an other place, to wit, hee punisheth vsus according to ye flesh in this worlde,1. Cor. 5.5. that we might not perish euerlastingly. Now therfore let vsus lift vp our eyes alwayes vntounto yt iudgement seate before which we must come & appeare. Although we hauehave bin borne withall in this world, and yt we beare our selues in hand yt our sins shal remaine vnpunished, wee must be doublie punished at ye hand of God, because we hauehave bin stubborn & hardharted euen vntounto the vttermost, and hauehave so abused his patience. Sith he waited so lōg for our amendment, & sought by al gentlenes to win vsus vntounto himself, if we for all yt hauehave bin rebellious, and hauehave as it were laughed at his louing kindnes which he vsed towards vsus; must hee not call all this to minde to our greater cost?
And let vsus note farther yt it is too vaine an excuse which many make, saying; And whō hauehave I wronged? Nowadaies if a mā charge these blasphemers wt this wickednes, they will wry their mouth & come with I know not what shamelesnes, and say: & who complaineth of me? to whom is it yt I hauehave done any iniury? If we were al such as we ought to be, doubtlesse we would crie an alarme when ye name of God is blasphemed, and we would al be proctors in yt case, seeing yt God vouchsafeth vsus this honour, to hauehave vsus to maintaine his maiesty & his own cause. Yet for al this, we make no account thereof. If our selues hauehave any iniury done vntounto vsus, wee will crie at it. But if God be euill spoken of, so that his name be put to open shame, we let it passe, we take no care of it. They which hauehave so shamefully offended may say: who is he yt accuseth vsus? But yet for all that, this is such a shift as shall auaile them but a little (as we hauehave said.) For shall God forget himselfe? Shall he suffer himselfe to be so dispised & make no account thereof? Hath not he sworne by his owne name, that he will maintaine his glory vntounto the vtmost? Now seeing it is so, what wil come of it if wee replie against him and say, that none can complain of any iniurie done vntounto him, whē wee shall hauehave so offended the maiestie of God? Alas, is it not more than if wee had bidden battaile vntounto al creatures? Yes verily. Now the case is like in fornication. I graunt that a man which playeth the fornicatour may say: no man complaineth of me. For both ye parties were agreed together. But what? Yee see that the temple of God (as I told you) is vnhallowed. And is that trecherie so small a thing? If a man had robbed, he should hauehave beene punished, as he well deserueth. But here is a farre greater fault than theft. For when the temple of God is defiled, it exceedeth all the extortions and pollings which can be done vntounto men touching their goods. Ye see howe two temples of God are defiled at once through fornication. Yee see also how our Lord Iesus Christ is therein shamefully abused. For he vouchsafeth vsus this honor that we bee members of his body, he hath vnited vsus vntounto himselfe, and shall we for all this goe and abandon our selues to such a shamefull villany? Is not yt a tearing of the bodie of the sonne of God in peeces asmuch as lyeth in vsus? Let men then delight themselues as much as they list, and let others sooth them in their filthines and make but a laughing game therof: Surely they shall fare neuer the better at Gods hand for al that. So then let vsus learne (as I hauehave told you) to lift vp our eyes vntounto ye heauenly throne, and to walke in such wise, as wee may alwayes hauehave a warrant within vsus that wee hauehave proceeded in all vprightnesse with God. And let vsus not be so foolish as to rest our selues vponupon that which men command, but let vsus holde that rule which cannot deceiue vsus, that is, the lawe which God hath deliuered vntounto vsus, and whereunto he wil hauehave vsus to frame our whole life.
But Alas, this is euill practised nowadayes. How many are there who if there were no laws, nor threatnings; would euer come to Church to heare one word of ye doctrine of god? And yet we see manifestly yt such men doe it but for fashions sake. Well: they will come. But when? On such dayes as are cōmanded. But if there should be no expresse commandemēt, they are of opiniō that they are not otherwise bound thereto: and so it were much better that they came not vntounto the Church at all. For they do nought else but defile the temple God. And they shew that they neuer tasted one whit of doctrine, they come thither so like dogs & swine. And so we see yt many in this worlde hauehave a care of nothing but of yt which is commanded and forbidden them, for feare they shoulde bee pinched by ye purses, or hauehave some other punishment, according vntounto ciuill order. Otherwise they shew yt they hauehave no religion, but are very beasts. But as for vsus, sith we see that God is so gracious vntounto vsus, as to declare vntounto vsus his will that we might followe it, let vsus bethinke our selues to draw neerer vntounto him, and to make his righteousnesse shine in vsus. For this is his true ymage. And therby we declare that we be his children, and it is our warrant that hee hath adopted vsus, and yt he will execute the office of a father towards vsus. But there are very few which consider this. Yet notwithstanding, it behooueth vsus to be attentiue to that which I hauehave said: namely, that because God hath called vsus vntounto himselfe, and hath vouchsafed to teach vsus howe wee ought to liue: we also ought to profite in his schoole, and to come willingly of our owne minde vntounto him, and also to accomplish that which is said in the Psalme,Psal. 40.8. & …10.3. to wit, that to be good souldiours of our Lord Iesus Christ, we must come of our owne accord without forcing▪ and without threatening, we must come with a franke and free heart, as if we would say: Lorde, behold I offer my selfe vntounto thee: therefore if we wil suffer the Lord so to gouerne vsus, that looke what way so euer he turneth the bridle we wil go & be wealded by him, & not bee stubborne in any wise, nor fling against him like wild & sauage beastes: that is it (say I) which we hauehave to beare in minde. But as long as we are led with a slauish feare, doutles God will not accept any thing of yt which we do. And I say, not onelyonly yt our doing of ye things which are cōmanded vsus, & our abstaining from ye things which are forbidden vsus, be but for feare of men & of earthly Iudges; but also yt if our obseruing of gods law be but bicause we feare to be damned: he vtterly mislyketh such a seruice, & wil make no account therof. And what is ye reasō? Forsooth because he wilbe honored of vsus as a father is honored of his children. For I pray you, if a child grind his teeth against his father, & it grieue him to obey him: but because he hath no way to escape his hands, he wil doe what he commandeth him: and yet if it were possible he would get him out of ye house, and not obey his father: shall this seruice please him? Surely no. And wil God hauehave lesse graunted vntounto him than mortall men require, which are but rottennes? Of a very truth, they which serue God so by constraint could find in their harts to hauehave him plucked out of heauen if they coulde possibly doe it. And therefore let vsus bethinke our selues to yeeld vntounto God such sacrifice as he lyketh of. Let vsus sacrifice vntounto him our selues, our thoughts,Rom. 12.1. our wils & affections, and all yt is in vsus: let vsus dedicate al vntounto him with a syncere affection, & with an vpright free hartednes (as we hauehave said afore.) True it is that we ought to be sore afraide of Gods punishments, because we are like an Asse which must euer be spurred, & laid vponupon with a staffe. Therefore let vsus humble our selues whē we see ye threats which are made against vsus in the holy scripture. But withall let vsus yet passe farther, to know yt God is our father; and knowing him to bee such a one, let vsus come vntounto him like true children; as he requireth vsus by his Prophet: If I bee your father (saith he) where is mine honour?Mal. 1.…. He saith not onelyonly, If I bee your master, wher is ye feare which you ow me? But he putteth both down together. If I be your master, wher is my …? And if I be your father, wher is ye honor which you owe vntounto me? God therfore wilbe honored of vsus: but withal he wilbe serued of vsus, and that of a frank & free goodwill, and of a syncere affection, as we hauehave before declared, when wee treated of ye short abridgement of ye law in the seuenth chapter: what doth thy God O Israel require more of thee, but yt thou shouldest stick vntounto him by louing him? This (say I) is in effect all ye seruice which God requireth of vsus. And so wee are warned, yt we must not bee so ouergreeued wt the threats yt are made against vsus, and with ye punishments which are contained in the law, but yt we shold also outgo ye same & be redy to offer vp ourselues a willing sacrifice vntounto God, & to call vponupon him as our father, accordingly as hee hath adopted vsus for his children.
In the ende Moses declareth, yt men must obserue such an honesty of nature in mariage, that the sonne in law must not couple himself with his stepmother. Indeed here hee setteth downe but one kind: But in the twentith of Leuiticus, there are mo degrees spoken of. But this serueth to put them in mind of yt which was said before. For Moses in this book maketh a rehearsal of the law which hee had already written. And I hauehave told you yt this is not more than needeth; because mens memories are so short, and they forget so soone that which God hath taught them. It was therfore expedient yt Moses for ye better warranting of his doctrine, should repete it again in this booke. And therfore he doth touch this but by ye way concerning marriages: that men ought to keep such an order, as to hold incests for accursed. For ye Paynims themselues knew, yt if mariages were made wtout all difference, there shoulde be incests (as they called them) committed, so as mariage shold be defiled before God, & become worse than whoredome. They had this conceite imprinted in them by nature: & albeit they had not bin taught ye will of God purely, yet had they some sparke of it. God would not that mankinde shold become so beastly, but yt they shold always hauehave a kind of light, to make them vnexcusable, and to encrease their condemnation the more, as S. Paul also treateth hereof in ye second Chapter of the Epistle to the Romans. Now to treate of all those degrees which are spoken of in Leuiticus, were needeles at this time. It shall suffice briefly to beare in mind ye effect of all, namely yt we ought to hauehave a difference and honesty obserued in mariage: that degrees of kinred be not mingled and confounded together: that a father take not his daughter to wife, nor a brother his sister, nor an vncle his neece: that a father in law take not his daughter in lawe, and yt a mother in law take not her son in law. For if we obserue not this order, what differ we from ye brute beastes? But a man wil say, why sir? It is by mariage. Yea, but like as mariage is an holy thing, so must it be kept with the greater reuerence. So that it is a double condemnation, if I will go vnderunder the colour of mariage, and defile my selfe like a brute beast. It is as if a man shold rob his neighbor vnderunder the colour of Iustice. He commenceth a false action against him, & when hee hath cast him he will alledge: Oh I hauehave gotten ye sute, I hauehave nothing but by way of iustice. Yea, but thy wickednesse is greater than if thou haddest cut a mans purse. That offence of the twaine had beene the lesser. For thy theeuery indureth stil: and (which worse is) thou hast falsly abused ye name of God, & defiled ye seat of Iustice. Seest thou not what a treachery thou hast wrought herein? Then like as yt man is a double thiefe which by pleading a wrong cause and through ouerthwart meanes hath raked vntounto himselfe an other mans goods: so doubtles those which violate the order of nature, as a father which marieth his daughter, an vncle which companieth with his neece, a brother which taketh his sister, do worse than if they committed whoredome. And why? Because first the thing it self is beastly, and can neuer be lawful. Secondly ye land is as it were defiled and infected where such wickednes raigneth. Briefly mē ought to detest & abhor it. And yet notwithstanding, if men will yet venter to confound marriage together, which is so holy a thing, which is ye liuely image of that spirituall vnion which wee hauehave with our Lord Iesus Christ; which God (as we know) ordained at the beginning & blessed; if mē will intermingle it with such filthines; if they will make but a sport of it, to whom offer they this iniury? Offer they it not vntounto God who is ye author of mariage, & commandeth yt it be maintained in all purenes? Ye see then what we hauehave to beare in mind concerning this place.
But now hath God prouided a lawe for it, and not without great cause. For in those countries there was more corruption touching incestes, thā hath euer bin in al other countries besides. I say, that neither in Greece nor in Italy men euer vsed such lawles and vilanous liberty in this kind of wickednes, as they of Asia and of all the East countrie did. For there it was counted nothing for the brother to couple with the sister. It was therfore needfull yt God in this case should reine his people with a shorter bridle. And hereby wee may see yt custome shall not serue vsus for an excuse. If a thing displease God, although it be vsed among men, it serueth not to lessen the fault. For God wil alwayes remaine iudge. And why? Gods will is that we should do him this honor to hold our selues vntounto his simple wil, although mē draw cleane backward. Let vsus therfore learn to yeeld our selues vntounto the Lawe of God touching this point. And if a man reply, that we are not to bee held thral to yt order of Moses, I grant it. But yet ought we at leastwise to admit ye warnings which God giueth vsus, and to vse his counsel. Although we be freed from this bondage of the ciuill Law of Moses, yet will he hauehave vsus to beare alwayes in mind this ground, to wit, that we bethinke vsus for what cause God hath forbidden this thing. For it is because the thing is intollerable. We must therfore frame our selues vntounto that thing which we know to bee acceptable vntounto God, and withhold vsus from that which he forbiddeth.
But yet there is a double condemnation to fall vponupon them which wil go cleane contrary against it, as S. Paul saith speaking of him which had takē his mother in Law to wife in Corinth. How now? (saith he) Are ye not ashamed yt such fornicatiō shoulde be among you, and that so villanous an act shold be committed, as ye Painims could not abide to heare the like spoken of? Indeede sometimes such like things were to be seen among thē but yet neuerthelesse they did abhor such wickednes. Seeing then yt the vnbeleeuing wretches hauehave bin taught, by such a motion as themselues knewe not, wtout either scripture or preaching, albeit God draue thē therunto, to keepe this honestie in the degrees of mariage: what ought we to doe? Verily we see yt the very Paynims are yet more to our cōdemnation. For there was a certaine Emperour of Rome, who because he wold cōmit the same incest himselfe, made a law yt the vncle might mary with his niece. And this libertie which was so graunted by ye law was neuer folowed of any but of his own baud. Although he had all countries at cōmandement, yet could he neuer make yt law of sufficient authoritie yt any man besides himselfe & one baude of his woulde be perswaded yt the vncle might marry with the niece. Now what shall we say of this, but yt our Lorde had a secret bridle for men, as if he should say: I will yt there remaine some honestie in nature in despite of all those which beare rule in ye world, & would make such a confusion that men shold be as brute beasts, yea euē as dogs & swine? Do what they can yet wil I be aboue thē, & cause my law to be so printed in ye heartes of men, yt for all their wickednes & blindnes they shall yet retaine some honestie in yt which I hauehave principally cōmanded thē. Beholde (I say) how God hath borne sway in such sort yt men (how vnbeleeuing soeuer they were) hauehave yet had some remorse, yt they would not altogether go against that which was forbidden them in this lawe. In deede men might hauehave alledged: This thing is lawful for vsus. The Law is made, the sentence is proclaimed, libertie is granted vntounto al mē to do so: & yet we see how God ouerruleth al & sheweth yt he himselfe wil so waken mē & sūmon thē to appeare before him, yt they shal not fall into such confusion. And therefore let vsus humble ourselues vnderunder him and be so far frō wayting vntil he cal vsus vntounto our account & draw vsus vntounto this honesty by force, that we alwayes preuent his iudgement, to walke in such feare and carefulnes, that wee make it our pleasure to serue and honor him: so as there may be such an honest conuersation among vsus as not onelyonly the order of nature may bee obserued, but also that we may shewe how it is not for nought that hee hath shouled vsus out from among the vnbeleeuing wretches, and would that we should be an holy people vntounto him and dedicated vntounto his seruice.
But now let vsus kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vsus feele them more & more, and to draw vsus away from them; & so torid vsus of them, as we may encrease from day to day, & be reformed vntounto his righteousnes: & that he wil in the meane time beare with vsus in our infirmities, & not intreat vsus seuerely, but pardon vsus our faultes, vntill he hath clensed vsus altogether from them. And so let vsus all say: Almightie &c.