Sermons upon Deuteronomy

Now if it be so that the desires which of their own nature are good, holy, and commendable, do nevertheless become sinful and blameworthy, when they advance themselves against God: what are they when we covet evil things, and give head to our fleshly lusts? We see that the thing which GOD hath forbidden us is evil, and yet notwithstanding we take leave to desire it: is this to be excused? Now then, to the intent we may take profit by this doctrine, let us mark that although our desires to see to, are as good as can be: yet must we abstain from them unless God do like of them. For at that end must we begin. And furthermore, that if we ought to correct our desires, though there be no likelihood of evil in them: we ought much more to be well advised that we cast not forth our bubbles when we be tempted to evil, and when we be carried away to fleshly lusts. All that gear must be killed stark dead, seeing it is not lawful for us even to wi•h the thing that is good, except we have leave of God. But we must then specially observe this lesson, when we go about to pray: for as I have said already, the foundation of all our prayers is faith: and what importeth that? Even that we should hear God speak. If we pray at all adventure, doubting whether we shall obtain the thing that we require or no:¹ it is but hypocrisy and it shall not boot us at all, saith the holy scripture. It standeth us then in hand, to be well assured when we come before God, so as we believe certainly that our praying is not in vain, and that we shall not be disappointed of the thing that we require. And that is the point where in the prayers of the Christians do differ from the prayers of the infidels. For the infidels and unbelievers may well flee unto God, and crave this and that at his hand: but what for that? they be ever wavering, and wot not whether they shall obtain or no. For they depend not upon the promises. But as for us, we must assure our selves of the love of our God, & that he is much readier to grant than we be to require, yea and that he is so pitiful and hath such a respect of our miseries and necessities to relieve them,² that he even preventeth us. We must be throughly persuaded of this when we pray. But how shall we know it?

Nowe if it bee so that the desires which of their owne nature are good, holie, and commendable, doe neuerthelesse become sinfull and blameworthie, when they aduaunce themselues against God: what are they when wee couet euill thinges, and giue heade to our fleshly lustes? Wee see that the thing which GOD hath forbidden vs is euill, and yet notwithstanding wee take leaue to desire it: is this to bee excused? Nowe then, to the intent wee may take profite by this doctrine, let vs marke that although our desires to see to, are as good as can bee: yet must wee absteine from them vnlesse God doe like of them. For at that ende muste wee beginne. And furthermore, that if wee ought to correct our desires, though there bee no likelihoode of euill in them: we ought much more to bee well aduised that wee cast not forth our bubbles when wee bee tempted to euill, and when wee be caried away to fleshly lustes. All that geere must bee killed starke deade, seeing it is not lawfull for vs euen to wih the thing that is good, except wee haue leaue of God. But we must then specially obserue this lesson, when wee goe about to pray: for as I haue saide alredie, the foundation of all our prayers is faith: and what importeth that? Euen that we should heare God speake. If wee pray at all aduenture, doubting whether wee shall obtaine the thing that wee require or no: