The sermons of M. Iohn Caluin vpon the fifth booke of Moses called Deuteronomie faithfully gathered word for word as he preached them in open pulpet; together with a preface of the ministers of the Church of Geneua, and an admonishment made by the deacons there. Also there are annexed two profitable tables, the one containing the chiefe matters; the other the places of Scripture herein alledged. Translated out of French by Arthur Golding.

On Wednesday the xxiiij. of Aprill. 1555. The tenth Sermon vpon the first Chapter.

42 And the Lord, &c.

43 I tolde you of it: but you woulde not heare mee, but rebelled against the commaundement of the Lord, and were presumptuous, and went vp into the hill.

44 Then the Amorrhyte which dwelt in that hill, came out against you and chased you, as bees doe, and smote you in Seir euen vnto Horma.

45 And when ye were come backe againe, ye wept before the Lorde: but the Lord heard not your voyce, ne inclined his eares vnto you.

46 So you abode a long time at Cades barne, as the dayes doe shewe which you haue taryed there.

WE sawe yesterday howe it is not lawfull for vs to put foorth our selues, except GOD call vs and shewe vs the way: and that although the thing which wee take in hande, bee neuer so al∣lowable in respect of men, yet is it nothing woorth vnlesse God bee our guide, and that wee bee sure that wee aduenture vppon nothing but by his will. Therewithall wee sawe also that we [ 10] haue too ticklish a nature, insomuch that when any thing is to be done [that lyketh our selues,] wee bee but too forewarde, and wee cannot ta∣rie till GOD shewe vs his will. And that on the contrarie part, wee see what vnlustinesse is in vs when God commaundeth vs any thing: for then wee bee so lasie as is pitie to see, it see∣meth that our legges are broken: and to bee short, wee bee starke lame. Nay (which worse is) when wee weene to doe well, wee marre all [ 20] by our rashnesse. And this is confirmed yet bet∣ter by that which Moses addeth. For he rehear∣seth what GOD had inioyned him. Thou shalt say vnto them, Goe not vp, we fight not, for I am not with you (sayeth the Lorde,) and therefore ye shall bee ouercome. In this sentence wee see how it belongeth to God to say, Goe: and likewise to bidde vs tarrie, when he thinketh good. And if wee haue not that voyce to guide vs: we may well seeke all manner of furniture, and wee may be well ynough armed to the sight of the world: but yet shall there bee nothing but confusion in our case. Then like as wee must simply obey the thing that GOD commaundeth, and hast foreward with all speede when wee see it is his pleasure that wee should goe: so on the contra∣rie part, when he will haue vs to sit still, let his forbidding suffice vs, assuring our selues that he will turne all thinges vpside downe, if wee thinke to further y^e matter by thrusting our selues fore∣ward. To be short, we must yeeld God no lesse honour & reuerence, in for bearing to do things when he forbiddeth them: than in dooing and executing the things that he liketh.

And he sheweth expressely, that it shall not boote vs to do any thing vnlesse God command it, according as it hath bene declared heretofore how it belongeth to him to fight. True it is that he will haue the faithfull to inforce themselues, but yet in so dooing wee must attribute all vnto him. Therefore if he be on our side we shall bee sure of the victorie: but if he shrinke from vs, we shall haue the foyle though all the world helped vs. Then is there but this one onely respect that

may giue vs courage: which is, that God bee at hand with vs to succour vs, so as wee bee sure of his assistance, and rest wholly thereupon. Neuer∣thelesse it is not for men to beare themselues in hand that God will aide them, further than he hath assured vs by his promise. But it is certeine that God makes no promise to any, but to such as walke in obedience. Whosoeuer then flingeth o∣uer the fieldes, that is to say, whosoeuer gaddeth here and there, & resteth not simply vpon Gods [ 10] word, doeth vtterly refuse the benefite that God had promised him, & bereaueth himselfe thereof wilfully. For the receiuing of Gods word to the end we may know what to do, and be ruled by his mouth: and to trust in him, so as we be grounded vpon his grace, and resort to him for succour at our neede, are things inseparable. He therefore that will needes dally vpon his owne head, and trust to his owne foolish imaginations without submitting himself to God: may well say, I hope [ 20] God will helpe me: but his hope hath no resem∣blance to the hope of y^e faithfull. So then, seeing we perceiue what our owne imaginations are: let vs looke what things God giueth vs leaue to do▪ and what is lawfull for vs to do by his word. And therewithall, let vs be foreward in doing y^t which he biddeth vs, waiting for his blessing wherby he will make all to prosper. For although we see the contrarie to our vnderstanding: yet shall we o∣uercome all impediments by his helpe. [ 30]

But howsoeuer the case stande, let vs beare this lesson in minde, that GOD, if wee desire to bee his, doeth binde vs by his infinite good∣nesse to be guided by him: and that as we would bee shielded by his mightie power, so likewise wee must quietly suffer him to rule vs as his lambes and sheepe, and not followe euery man his owne fansie. And if this ought to bee obser∣ued in the thinges that concerne this present life: howe much more ought it to be so in going [ 40] to the kingdome of heauen? I say that euen in all our worldly affayres, we ought to doe God so much honour, as not to take too much vpon vs, nor to raunge here and there, without hauing first asked counsell at his mouth, (as he saieth by his Prophet Esay,* 1.1) and vntill he haue ordered al our deuises by his holy spirite. When we haue any businesse to doe, although it bee not of any great importaunce: yet ought wee to call vpon God with all lowelinesse, and not to do any thing [ 50] till our conscience bee throughly settled and re∣solued that he alloweth our doings. Now if God looke to be obeyed in small things, & which are as good as nothing: what will he doe when the matter concerneth his seruice? and when y^e case concerneth so excellent a thing as is the saluati∣on of our soules? Therefore we see herein, howe sore the wretched world is blinded, seeing they giue themselues to their owne follies & to mens traditions, and thinke not at all vpon the things [ 60] that God hath ordained: No: that shall be the last thing y^t they will doe. And therefore it stan∣deth vs so much the more on hand to studie well this lesson of Moses, That God will not bee with vs, except we come neere vnto him, and be dili∣gent to hearken what he will say vnto vs, & fol∣lowe it when we haue done, without adding any thing to it, or diminishing any thing from it. And thus ye see in effect, what we haue to gather vp∣on this streine.

Now herewithall Moses threateneth them, That they shall bee ouercome of their enemies, and fall before them. Whereby we be done to vnder∣stand, that if God bee once gone away from vs, wee must needes perish, yea and our enemies must needes haue the vpper hand of vs, accor∣ding as wee see in another place,* 1.2 that God lea∣deth vs [into aduersitie,] and holdeth vs as it were fettered in it. And when our foes haue such power ouer vs, it is because wee bee Gods pri∣soners. True it is that men aduaunce themselues ynough in their presumption, but yet for all that, God daunteth their courage when it com∣meth to the pinche, and holdeth their hands fast tyed, so as they cannot stirre one finger. Let vs marke well therefore, that wee must needes fall before our enemies, if wee bee not vphelde by Gods hand. For there lyeth all our strength. Nay moreouer, though no man followe vs, yet must wee fall before our owne shadowes, and be ouercome without any man pursuing of vs.* 1.3 For Gods wrath of it selfe without any other helpe or meane, is able ynough to confound vs. Neuer∣thelesse the diuill ceasseth not to practise to de∣stroy vs, and we be assailed on all sides: therfore what woulde become of vs, if God were not our wall and bulwarke? Then if we consider well the state of our life, there is none other way for vs, but to walke in feare and to be watchfull, that we happen not to play the loose coltes. As I saide euen now, ye see that the diuell ceasseth not, and he hath innumerable wyles to oppresse vs with∣all: we knowe what force he is of, and he is not without cause termed the Prince of the world. He commeth with so great crueltie,* 1.4 as passeth al the force of our fleshly enemies. On the other side, this worlde is full of Ambushes against vs. To bee short, when wee haue bethought vs ne∣uer so well of the enemies whom wee see: there are an infinite multitude of enemies [whom wee see not,] which seeke nothing but to ouerthwart vs when we should do good. Therefore let vs sit stil in humilitie, to the end y^t being shrowded vn∣der the shadow of God, wee may be vpheld and maintained by him. Let vs looke well to it then, that wee followe not what euery of vs thinketh good in himselfe: but submit our selues to Gods good will, as I haue shewed afore.

Nowe it followeth, That Moses spake vnto the people, & that the people would not followe his aduise, but were disobediens to the mouth of God. This ma∣ner of speach hath bin expounded already here∣tofore. But here wee see yet more clearely, the proofe of y^t which hath bin said afore: y^t is to wit, that God is despised not only when he speaketh from heauen, but also when folke make none ac∣count of his word y^t is preached by men. It is said expresly That the people were disobedient to the mouth of God. And how? It is not said y^t God ap∣peared in visible shape, or y^t there was any voyce heard from heauen: but it was Moses y^• spake: it is a man y^• saith that y^e people resisted the mouth

of God. Now then we see that God will haue his word receiued w^t like humilitie when he sendeth men to declare his commandemēt, as if he him selfe were among them. The doctrine that is set forth in y^e name of God, ought to be of as much authoritie [in the mouth of a man,] as if all the Angels of heauen came downe to vs, or as if God shewed his Maiestie presently before our eyes: yea & it is the thing wherein he will trie the obe∣dience of our faith. True it is that wee ought to [ 10] vse good discretion when men speake. For if wee should receiue all that is put to vs: there should be no difference betweene y^e lyers and false pro∣phets y^t seduce our soules, & the true ministers of God. But if we haue sure warrant that the thing which is brought vs, proceedeth of God: (as if it should be shewed vs by the holy scripture, y^t men should not inuent any thing of their own heads, but hold themselues to the pure simplicitie of y^e Law & the Gospel:) it is certaine that whosoeuer [ 20] maketh any resistance in y^t case, doeth not make warre against a creature, but manifestly w^tstand God, who will be heard when he speaketh so by men, and serueth his turne by them as by his in∣struments. Therefore let vs beare well in minde this order of Moses saying, which is, y^t he himself is the speaker, & yet notwithstanding, y^t the peo∣ple in disobeying him disobeyed God. For why? Moses had not forged any thing of his owne braine; but shewed vnto them how it was God y^t [ 30] had sent him. And therfore it is no straunge case that God should finde himselfe grieued, & that his Maiestie should be offēded, & take y^e outrage to be done as to himselfe, when the message that he had sent by Moses was not receiued. In like∣wise is it at this day.* 1.5 And for the same cause doeth our Lorde Iesus Christ auow, that if men refuse to heare the Ministers of the Gospell, he will take that wrong to bee done to himselfe. Therefore let not men make a iest of it, when [ 40] GOD causeth his worde to bee preached nowe adayes, and stirreth vp men to publishe it a∣broade: If any man thinke to escape by saying, they bee but men with whom wee haue to doe, and therewithall despise the doctrine: they shall knowe in the end, that it came from heauen, and that they set themselues against God and not a∣gainst mortall creatures: for he will haue his Maiestie to bee knowen there. Then if men take him for their souereigne Lorde, let them [ 50] stoope vnto him, and doe him homage in his doctrine. For he hath Printed his marke in such wise there, that if any man incounter the things that are conteyned in it, it is all one as if hee would put his truth vnder foot, wherein he hath shewed himselfe openly as in his liuely image. Looke that wee beare that poynt well in minde. For if earthly Princes reuenge the despite that is done to their cotearmours, and thinke them∣selues to bee misused therein: I pray you is it [ 60] not much more rightfull reason that God should doe so, when men make no reckening of his worde? [Yes verily.] For this case concerneth not some painted picture or blasing of armes: but it is the image of God which appeared to vs in substance, yea euen with such power as we ought to be transfigured into it, as saith S. Paul. That is the thing which we haue to marke.* 1.6

And therefore let such as haue the office of preaching Gods worde looke well to themselues that they goe soberly to worke, & that they may alwayes be able to protest, that the things which they teache are put into their mouthes by God. When they bee once sure that it is so: let them labour to make al their hearers to feele Gods po∣wer which is after a sort inclosed in his worde, that it may be receiued as it deserueth, and eue∣rie man submit himselfe to it, and God by that meanes bee worshipped of all men, and serued with one accord. And therewithal let them defie al rebels & despisers. Whē they see y^e heathenish sort fall to scoffing at the doctrine which they beare abroade: let them assure themselues that the things which they haue vttered, shall suffice to send all these to the bottome of Hell, which do so set themselues against them, according to this saying of Saint Paul,* 1.7 that the Preachers of Gods word are armed with such a sword, as is a∣ble to confound all such as will not obey the do∣ctrine. And herewithall likewise let euerie man haue an eye to himselfe, and when he commeth hither to be taught in the name of God, let him be prepared with such lowelines and modestie, as he may perceiue that it is God which spea∣keth, and be moued to bow downe his necke, to receiue his yoke patiently. And as for those that will needs play the wild beastes: let them vnder∣stand y^t here is sentence giuen vpon them, so as they may well plead against it, but they shall win nothing by their shiftes, bicause it is said that all such as obeyed not Moses, were disobedient to Gods owne mouth.

And nowe Moses addeth expressely, That the people were presumptuous, in that they woulde not bee at rest. And this importeth very much. For it doeth vs to vnderstand, that there was neuer yet any vnbeliefe or stubbornnesse in men, but it was matched with loftinesse, and pride, which puffed them vp in such wise, and made them so farre out of patience with them∣selues, as they fell to checking against GOD, and to giue themselues to all euill. And that is y^e cause why vnbeliefe is so behated afore God. Sometimes it will seeme to vs to bee ouer great rigour, when GOD punisheth them so sore which cannot [finde in their hearts ••o] hearken to his word. For we excuse them by ignoraunce, forasmuch as they were not well assured that it was God that spake: and in the meane time wee looke not to the euill that ••urketh in couert, which God perceiueth and iudgeth: y^t is to wit, that men are inwardly as full of poison as toads, and that they bee stuffed with pride, which ma∣keth thē to moūt vp in such wise, as in effect they refuse to obey God, fora••much as they vouchsafe not to yeelde all superioritie to him. That is the cause why pride or presumption, is matched in this place with vnbeliefe. And it is y^e same thing which I haue declared afore, namely that the true hardinesse must bee grounded in God, so as men must not attempt any thing vpon opinion of their owne power, nor perswade themselues

that they haue this or that: but onely stand vnto that which God promiseth vs. If it be not so with vs: then will our hardinesse be turned into pre∣sumptuousnesse. And in this respect ought wee to condemne mens rashnesse when they ad∣uance themselues too much: and to commende their inuincible constancie, when they submit themselues out of hand to Gods woorde, so that hauing once his promise, they rest vpon it as vppon a rocke despising all stumbling blockes, [ 10] & keepe on their pace stil, notwithstanding any trouble or storme that can be stirred vp against them, or anie threatening or menacing of them. It will be sayd diuers times, that Gods seruantes are wilfull: because they will not swarue for any thing, nor for al y^e worldly reasons that can bee alledged. This and that shall be brought in, and wee knowe that nothing is easier than to strike sayle at euery blast of winde as they say. But wee see that such as purpose to serue God, doe shut [ 20] their eyes against al daungers, insomuch that al∣though all should goe to hauocke, yet will they not cease to doe the thing that is commaunded thē. Lo here a willfulnesse: yea verily, according to the opinion of the flesh: but yet in very deede it is the true hardinesse. Why so? Because it hath the good foundation. Heauen and earth are of great weight: and yet is all that houge building grounded vppon the onely worde of God. In what good plight then shall a particular thing [ 30] be, when it is founded vppon the same? Thus yee see what wee haue to gather vpon this text, that the people was presumptuous in that they yeelded not to God, when hee commaunded them to sit still.

Now, to the ende wee may know, that when God hath once spoken, they be no threatnings to scarre babes withall as they say: he addeth for a conclusion, You went vp, and behold, the Ammor∣rhyte that dwelt on the hill came out before you, [ 40] and chased you as waspes or Bees doe, insomuch that they smote you in mount Seir euen vnto Horma. Hereby Moses sheweth that the people were taught after the maner of fooles, that is to say, by their owne harme. And good reason it is that when we will not beleeue Gods single word, we should pay very deere for our experience, and be made to knowe in spite of our teeth, that he will be stedfast in his purpose, and bring the thing to passe that he hath spoken. And hereby wee bee [ 50] warned not to prouoke Gods wrath, nor to tempt him. So soone then as he speaketh, let vs stand in awe: for it is a part of fayth as is shewed by the example of Noe in the eleuenth chapter to the Hebrewes.* 1.8 It is sayd there, that Noe be∣held the flud at such time as men made great chere in the world. How so? for God had told him that the world should perish, and hee con∣tented himselfe therewith. And therefore let vs not tary till God arme himselfe and vtter his [ 60] power against vs: but as soone as he hath spoken, let vs be afraide, that we may preuent his wrath: and then shall we be taught as wee ought to be, to our welfare. But if we bee hardheaded, and thinke that all that euer is sayde is but a moc∣kerie: wee shall finde to our confusion, that God hath an effectuall worde, and that his hand and his tongue goe together, so as all that euer commeth from him shall be found to bee cer∣taine and infallible.

Also wee haue to marke this similitude that Moses setteth downe here: namely that the Am∣morrhytes came out lyke Bees. For wee knowe that when Bees are angrye, they sting men: and they regard not whether men be too strong for them, but they fly vppon them with such choler and furie, as they cannot but be astonished. They seke to sting their eyes: so as there is not the hardiest of them, but he is put to his shiftes, and is faine to runne away from those little pretie fowles. Moses then hath vsed this similitude, to shewe that the enemies had Lyons hearts, because God had incouraged them. For it belongeth to him onely to strengthen men. When it pleaseth him to defend vs, though our enemies were as mad as might be, yet should they shrinke away, and be dismayed at a thing of nothing. But else, if there were but little children against vs, GOD would so strēgthen them, as we should not know where to become, but bee discomfited before them. Therefore let vs not haue an eye to the strength of men, nor to their furniture. For our Lord will stirre vp folke against vs, that coulde doe nothing afore, and in whom there was no lykelyhoode at all: and wee shall be so combred to withstand them, that to our seeming, all the world is against vs: and moreouer wee shall be so dismayed, and GOD shall so bereaue vs of all sense and reason, that euen a visor shall be enough to scarre vs out of our wittes. Thus yee see what wee haue to consider in this similitude which Moses hath set downe here in the text.

Finally he sayth that the people being so discomfi∣ted, fell to weeping, but God heard not their cry, and so they taryed in Cades Barne according to the time that they abode there. Some supply it here w^t these wordes, according to the time that you abode in o∣ther places, and they say that they abode there nyneteene yeeres. But that cannot be prooued by the holy scripture, & the makers of that glose were the Iewes, who haue turned all the ho∣ly scripture topsiteruie, with their dreames and dotages. The meaning of Moses is farre other∣wise. For his intent is to put the people in minde of their long abiding at Cades Barne, because God helde them there as it were at a baye: and to make them cal to remembrance and consider the better that his pulling down of their pride af¦ter that manner, and his causing of them to feele that they ought not to raunge abroad at randon when God shutteth the gate against thē by for∣bidding them, was a iust punishment frō heaven. Moses then intendeth here to stablish the peo∣ple the better in y^e knowledge which they ought to haue had long agoe concerning Gods iustice, to the ende that the same may humble them, & touche them the better with repentance. That is the playne meaning of the text.

Now wee see here first of all, that men re∣coyle a hundred paces backe, when they weene to goe forewarde but one, at leastewise be∣yonde the will of God. This people was

neere their enemies, they did but put themselues in a readinesse, and as soone as they were armed, they gaue charge vppon them. They needed not to retyre for the matter, that is to say, they needed not to remoue: for wee see how they be chased, and not onely beaten downe there in the same place: but that God also dryueth them before the winde, as chaffe or dust is driuen. Ye see then here is a fayre lookingglasse to shewe vs that when men presume to make themselues [ 10] redoubted, they doe no sooner set one foote foreward, but God plucketh them an hundred leagues backe, and that to their great confusion. What is to be done then? Obedience must al∣wayes be as a cresset vnto vs to shew vs the way, so as we may first and formost knowe what God hath appointed, and thereupon take courage to goe, when we be sure that he guideth our foote∣steppes. For thereupon wee may boldely con∣clude, that the ende thereof shall bee good, [ 20] and that there shall followe nothing of it but prosperitie. But contrariwise, if wee will needes be leaping out, when God will haue vs sit still at home: it will coste vs very deare. Thus yee see what wee haue to remember vppon this text of Moses, where hee sayth expressely that the people were chased euen vnto Horma, and that they came vnto Cades.

As touching the weeping that is spoken of here, it should seeme that there was some re∣pentance [ 30] in them before, and that now the same was doubled: and yet notwithstanding it is said that it was but lost time, and that the peoples weeping booted them not at all. This at the first blushe might seeme contrary to other texts of the holy scripture.* 1.9 For it is sayd that as soone as sinners acknowledge their faultes and doe but sigh for them, God receiueth them to mercie, yea and euen preuenteth them. It is sayd that hee taryeth not till wee cry, but that he preuen∣teth [ 40] our crying: or at leastwise that whenso∣euer wee pray, he is ready to heare vs. But here it seemeth that the people repented, and yet that God letteth them alone, so as they lan∣guishe still without faring any whitte the bet∣ter for their repentance. As touching the thing that wee haue seene, it was set downe to shewe vs that the people had a false repentance, as men cōmonly haue, soothing thēselues through hipocrysie, and bearing themselues on hand [ 50] that they bee well sorie for their sinnes, when there is still some backe nooke behinde, so as they consider not the mischiefe so deepely as it were meete to be searched. True it is, that God will not suffer vs to be plunged in [sorrowe for] our sinnes, so wee bethinke vs of them earnestly: but all our seeking is to couer them, and to forget them quite by our good will. Now then, wee haue so much the more neede to pray God to worke so in vs, as wee may not bee [ 60] double hearted to flatter our selues.* 1.10 And for the same cause the holy scripture telleth vs, that he which knoweth not how hard it is to come to repentance, deceiueth himselfe.

The Papistes imagine, that they can helpe themselues and further themselues to repen∣tance by their owne freewill. Loe what their o∣uerweening is. But let vs vnderstand that it is a singular woorking of the holy ghost, when it pleaseth him to leade vs to repentance. For what else is it than a renewing of the man? Is it in any mans power to create himselfe? No: but God fashioneth vs newe againe, and therefore that prayse is to be giuen vnto him. Againe, our wittes are vtterly dulled or rather starke blinde. God must bee faine to inlighten them. And is that in our power? Whereas there is nothing but corruption in our hartes: whereas there is nothing but secrete rebelliousnesse and malice: God must be faine to rid and clense away euery whit of it.

And therefore let vs marke well that there was no repentance in this people, although they were touched before. It might well bee a signe that God had compassion of them: but true re∣pentance requireth not onely an acknowledge∣ment of our faultes, but also that wee shoulde be sorye for them, and that vppon the feeling of our owne euill, wee should goe vnto GOD, referring our selues wholy vnto him, and see∣king nothing but to bee gouerned thencefoorth by him, forasmuch as we haue nothing but fro∣wardnesse in our selues. But the people were not yet come to this poynt: and so wee see they were not ripe to repentance. And as touching their weeping, true it is that they had some feeling and vnderstanding: but that was not enough yet.

Furthermore let vs marke well, that Gods refusing to heare the cry of the childrē of Israel, was not to shake them off vtterly. And there is not a text better worthie to be noted than this. For it importeth great instruction for all our whole lyfe. I say then that God harkened not to the peoples weeping, and yet notwithstanding that he did not vtterly shake them off, nor was altogether deafe to their request. And how may that be? For sometimes God heareth vs not to outward appearance, and yet howsoeuer the case stande our prayers are not vnauaileable, but doe vs good.

As for example: When a man hath played the vnthrift, GOD plucketh him backe, (there are examples enowe to be seene thereof com∣monly:) and when another hath bin giuen to gluttonie and excesse: another hath bin a whor∣monger or a drunkard, and another hath bin a blasphemer: very wel, God seeing men become such beastes, subdueth them by force, hee sendeth them afflictions which laste not for a day or a moneth only, but linger vpon them a long time: whereupon the one sorte take the bridle in their teeth, and chawe vppon it with fretting and chasing against God, continue still sturdy and stubborne in their sinnes: the other sorte graunt that they haue offended, and are sorie for it before God, beseching him to vouch∣safe to moderate his rigor, & to asswage y^e paines which they indure. And yet in the meane while, their miserie abateth not, but they continew at the same stay that they were at before. It should seeme then y^t their prayers are lost, & that God

gaue deafe eare vnto them. Now although such folke pray hartily: yet let vs marke that Gods hearing of them is not to outward appearance. And why? Because he knoweth that it is good for them to be so vnder his rod still. Euen so was it with this people: it was to their benefite for them to be put in minde of their lewde dealings euery minute of an houre. But yet for all that, he fayleth not to haue compassion of them: for he giueth them patience, and afterwarde ma∣keth [ 10] their afflictions to doe them good: inso∣much that although they were irksome to them, yet did they stand them in stead of medicines. Ye see then that God doth sometimes heare vs, and yet notwithstanding it appeareth not so to any mans thinking, yea and euen wee our selues may suppose that wee haue lost our time. True it is that God will surely reiect the yellings of the wicked when they cry out vnto him, and that he will laugh at their weepings: and it is not to bee [ 20] marueiled at. And yet in so doing he fayleth not to accomplishe his promise, which is, that he will heare all them that cry vnto him.* 1.11 And why? For this promise belongeth to none but such as cry vnto God rightly, and come not to him with windlasses and feining, according to this expresse saying of the psalme,* 1.12 that God is neere to all such as call vpon him, yea, as call vpon him in trueth. Then if wee will be heard at Gods hand, wee must first and formost haue [ 30] our affections clensed. And therefore his reie∣cting of the hipocrites when they cry vnto him, is no counterworking against his promise: For they bee vncleane. In deede they houle, and they will not stick to say, alas my God, they will make lamentation enough: but forasmuch as they seeke not God of a desire to come vnto him, but in stead of comming to him, would re∣coyle backe from him if it were possible: their crying out, my God, is as though they were vp∣pon [ 40] the racke. Now then, this howling of theirs is brutish, and hath no affinitie with faith to doe them good withall. But the thing that I tolde you of euen now, hath another maner of thing in it: that is to wit, that [diuers times] God will not heare vs to deliuer vs from the bodily pu∣nishmentes that he sendeth vs: and yet in the meane while he ceaseth not to be mercifull and well minded towardes vs. And therefore let vs beare in minde, that when our Lord sendeth vs [ 50] anie diseases, so as one is striken with pouertie, another is smitten after another fashion, and euery man hath his griefe: if we pray vnto him, and the miserie is as though it were tyed to our shoulders, and he maketh no countenaunce to heare vs: it is not to be sayd therefore that God letteth vs alone therin, to driue vs to despaire. But if wee beare the aduersitie patiently which hee sendeth, let vs looke to be deliuered of it in the ende: and in the meane while let it suffice vs to [ 60] be comforted by his holy spirit, and let vs hope that he will not suffer vs to be tempted aboue that which we be able to beare.* 1.13 Thus ye see how God heard not the peoples cry, and yet that they which haue sought him with a true and rightmeaning heart, haue not lost their labor. God shewed not by outward deed, that he heard them, and yet in the meane while he made their bodily punishment to serue to the welfare of their soules: insomuch that albeit they lingered there by the space of fortie yeeres: yet were they not disinherited of y^e kingdom of heauen. Wher∣as they were disappointed of the land that was promised them: therein they felt Gods wrath: but yet did they ouercome that temptation through fayth: I meane them that came againe into the right way, and grew not hard hearted as the most part did, which did nothing else but chafe vpon the bit, as we haue seene afore. And herein wee see, that if we haue true repentance of our sinnes, we shall finde that God is not vn∣mindefull of our requestes, though he heare vs not so soone as wee would: and that yet not∣withstanding our repentance must keepe vs still vnder, so as although that (to our seeming) the gate vnto Gods goodnesse is shut against vs, and he will not admit vs in: yet neuerthelesse, our prayers shall not be in vaine. For God will shewe in the end, that he was not deaf to our requests, but that he heard them to giue vs such asswagement of our afflictions, as he knew to be meete and expedient for our welfare.

And finally let vs marke wel that if God haue punished vs, yea & that the affliction hath indu∣red a long time: y^e remēbraunce thereof must bee well printed in our mindes, that we become not lyke those which forget Gods chastisementes w^tin a day or twaine. And y^t is y^e cause why Moses sayth to y^e people, According to the dayes which you haue taryed there. As if he should say, yee ought to beare it well in remembraunce. For it seemed to you that ye should neuer haue come soone e∣nough into the lande of blessing: but God made you to retyre from it, & it ought to haue bin yet longer time ere ye had come there. Thinke vp∣pon it, & consider how it was Gods hand y^t held yee there as it were shut vp in close prison. Now then, although God haue deliuered you from it: yet must you beare it in mind stil, according as we see how king Ezechias speaketh thereof in his song,* 1.14 saying y^t he will bethinke him of the yeeres past with heauinesse and griefe of heart, and call to minde y^e chastisementes that he had receiued at Gods hand, thereby to holde himselfe in awe, y^t hee fall not backe againe into the same faultes for which he had bin punished. Thus ye se how wee ought to thinke vppon the corrections that God shall haue sent vs, that we may profite our selues by them. And therefore let vs not resem∣ble this people that are spoken of here: but whē∣soeuer we be chastised at Gods hand, let our sor∣rowing be in such sorte, as we may haue where∣with to comfort our selues in his grace. And ther∣withall let vs holde our selues thenceforth in his obedience, neuer to prouoke him as wee had done before.

Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to vouchsafe to touch vs with them more and more, in such wise as wee may not only aske him forgiuenesse for our trās∣gressing of his commaundementes so many

wayes: but also desire to be reformed by his ho∣ly spirit, that by his power wee may fight against al our owne lusts, and against al the temptations of the world, and quietly goe through with our calling, vntill such time as being deliuered from all fighting, wee be receiued into the heauenly rest that is promised vs. And so let vs al say, Al∣mightie God heauenly father, &c.

Notes

• * 1.1

  〈◊〉〈◊〉. 30.2.
• * 1.2

  Deut. 32.3••.
• * 1.3

  Le. 26.17.3••
• * 1.4

  Ioh. 12.31. & 14.30. & 16.11. & Eph. 6.12.
• * 1.5

  Matt. 10.14. & 40.
• * 1.6

  2. Cor. ••••
• * 1.7

  2. Cor. ••
• * 1.8

  ••••b. 11.7.
• * 1.9

  2. Chr. 6.24. & Esa. 65.23
• * 1.10

  Iere. 13.23. & Rom. 2.5.
• * 1.11

  〈◊〉〈◊〉 22.27. & Chr. 7.14.
• * 1.12

  〈◊〉〈◊〉. 145.18
• * 1.13

  〈◊〉〈◊〉. 10.13
• * 1.14

  Esai. 38.15.