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 xxv. of March, 1556. The CLx. Sermon which is the eight vpon the eight and twentith Chapter.

46. And these things shalbe for tokens and woonders to thee and to thy seede for euer,

47 Because thou hast not serued the Lorde thy God with ioye, and with a good heart, for the aboundance of all ma••er of thinges.

48 And thou shalt serue thine Enemy, whom the Lorde thy God will send against thee: I say thou shalt serue him in hunger and thirst, in nakednesse and in all maner of want. And he will lay a yoke of yron vpon thy neeke, vntill he haue rooted thee out.

49 The Lord will bring a people vpon thee from a farre, and from the end of the earth, which shal fly as the Eagle: a people whose language thou shalt not vnderstand.

50 A people of a shameles countenance, which wil not reuerence the person of the aged, nor take pitie vpon the young.

BEcause that things bee so great∣ly confused in this worlde, that it is heard to discerne who they ••ee whome God meaneth to punishe for their sin••or to whō hee meaneth to shewe his loue: Moses sayth expressely, that God will send such [ 60] apparant tokens vpon them that bee stubborne against him, as shall bee wonderfull to them: Insomuch as they shall be compelled to vnder∣stande, that the same commeth to passe neither by fortune, nor by common meane; but that they bee extraordinarie thinges, and that God doth shewe foorth his power therein. It is true (as wee haue saide heretofore) that at the first sight it cannot bee well discerned, who they be whome God loueth, and who they bee whome hee misliketh: because that (as Salomon saith) both the good and the euil is common vnto all. Hee that serueth God doeth some times pros∣per; and oftentimes hee is afflicted: And so is a despiser of God also. This is the cause saith he y^t men become hardhearted, for it seemeth vn∣to them y^t they win nothing by seruing of god: or rather that it is but lost labor. Moreouer it is oftē

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seene that the children of God bee sometimes more hardly handled than the most wicked in y^e worlde, and therefore it is to bee gathered after carnall capacitie, that it is much better to despise God. Dauid confessed, that hee stagge∣red as vpon the Ice, when he behelde the course of thinges to be such as that the good, and they that endeuored to walke in all maner of integri∣tie, must be constrayned to drinke the water of troubles, to eate the bread of heauinesse, and to [ 10] moisten themselues with teares: and in the meane while the wicked, which cease not to doe euill, to liue at their ease and in pleasure: where∣by it should seeme that God loueth them. And what a dealing were that? But our Lorde decla∣reth in this place, that in the ende he will make it apparant to thē that be corrected at his hand, that their sinnes are the cause why they suffer smarte, howbeit that it be not so quickely per∣ceiued. We haue seene heretofore among other [ 20] curses which Moses denounced, y^t they which cast off the worde of God be constrayned to bo∣row, and to be euer in neede: and that the others which shoulde borowe of them, haue wherewith to help thēselues. But we see how al the children of God fall into necessitie, and find not any y^t wil comfort thē: they make many turns before they meete with a man that wil vse gentlenes toward them: and this seemeth cleane contrarie to the other. But yet doeth God exercise his people [ 30] after y^t maner: and in that respect it is that I said, that when we bee afflicted, whether it bee with pouertie, or with sickenesse, or anie other way, we must not fail to enter into accoūt with God, that is, to examine our life, and to see whether wee haue not committed manie faultes or no: & ••hen shal euerie one of vs finde himselfe faultie.

Againe on the otherside, if wee perceiue not the cause why that God is mooued to vse rigour towardes vs: let vs content our selues, that hee [ 40] ••noweth the same to be profitable for vs: and y^t if we had not alreadie offended him, yet were we in way to do it: and he hath preuented it: and that all these corrections bee to bring vs lowe, to the end that we shoulde walke vnder him in feare, and that our fleshe shoulde not be ouerlu∣stie, as it is thereunto enclined: for God doeth some times foresee the pride of a man, and then he taketh away the occasions and the obiectes. Besides this he knoweth that a man will be too [ 50] iolie in his pompes and delightes; and therefore he cutteth off the occasion aforehande, whereby the partie is letted, so as hee cannot doe as hee woulde. Seeing that our Lord prouideth afore∣hand for our welfare after such manner, let vs thinke on the faultes which we haue ••arst com∣mitted. Moreouer if there were no further mea∣ning in it, than to exhort vs to repentance; euen that were much: but we haue alwayes to consi∣der, howe God cannot too much prouoke vs [ 60] to come vnto him: for euerie strawe is enough to stay vs in this world, and in the meane while wee haue no minde of the heauenly life; or if we thinke thereon, it is so coldly, that our tra∣uelling towardes it is not with so earnest affecti∣on as it ought to be; and therefore God is faine to deale with vs by manie afflictions. After this manner ought euerie of vs to behaue himselfe toward him. As touching others, we may not at the first dash condemne them whome God doth punishe: but we must remember that which is saide in the Psalme; Blessed is the man that dee∣meth wisely of y^e afflicted in the day of his trou∣ble. But wee be wonderfull hastie in that point. As soone as wee see a poore man in miserie and wretchednesse, O say wee, God plagueth him, and he hath deserued it: we be in that case verie rashe Iudges. If God smite vs; after that he hath bestowed many stripes vppon vs, we will harde∣ly remember that wee haue sinned: but as con∣cerning others, our tongues be verie quicke to condemne them. But we shoulde much rather encline to gentlenesse: as for example, when we see the faithfull to suffer, we should thinke thus: Behold howe God dealeth with his children, instructing vs thereby, that there is no rest in this world, and that our happinesse is in heauen, and it is thither that wee ought to lifte vp our hearts. And againe, if this happen to the greene trees, what shall become of the drie wood? If God spare not them which haue indeuoured to followe his worde, as appeareth vnto vs, what shall become of the skorners thereof, as sayth the Prophet? If iugdement beginne at the house of God: miserable then shall they be which haue hardened themselues against him. Saint Peter also doeth admonishe vs to put the same in vre. And so yee see howe wee ought to deale in this matter. Moreouer, if wee haue patience, and meekenesse and bee apt to bee taught, it is cer∣taine that wee shall euermore feele a tast of the goodnesse of God in the middest of the afflicti∣ons which hee sendeth vs. True it is that often∣times wee shall bee put in feare by them. There will be a kinde of vnquietnesse in vs which will so vexe vs that we shall thinke our selues vtterly forlorne vnlesse GOD withdrawe his hande very quicklie. If he prolong our afflictions; then we be altogether blancke, our courage faileth vs: so that if we be not held in with y^e feare of God, and with patience, to be altogether quiet vn∣der his hande: we be euermore wandering. But if we holde vs still there, then shall wee vnder∣stand y^t he chastiseth vs in his mercie and good∣nesse: according as it is saide in the Prophet A∣bacuc, That the faithfull after they haue beene in heauinesse, doe in deede vnderstande, that God doeth neuerthelesse vphold them, and for∣getteth them not but doeth alwayes temper & mitigate their afflictions, so as they feele his fatherly goodnes towardes them, and there∣withall doe comfort themselues, and can well say with Dauid, Lord if thou wilt bee angrie, it is but for a little while: but thy goodnes endu∣reth all our life long. Beholde (I say) here wee may alwayes haue matter wherewith to cheere our selues, and to reioyce in the middest of our afflictions: so as we may perceiue indeede that our Lorde will not faile to be mercifull vnto vs, notwithstanding that hee vseth some rigour to∣warde vs, to trye our patience, and to quic∣ken vs vppe to come vnto him, and to labour to

the celestiall life. But we must euermore haue an eye to the ende, according as Dauid saith. And therfore in the psalme 37. hee exhorteth vs not to be greeued at y^e prosperitie of the wicked: for he knoweth that our eies be as it were dasled. When we see a wicked body to be at ease and to haue all wishes, we streight waies conclude that God hath regard to deale with mē according as they be worthy: by meanes whereof we stagger [ 10] and are in such perplexitie as we wote not what shal becom of vs. Now Dauid saith, that in thin∣king so, he played the beast, and was out of his wittes, and hee confesseth that hee was in that point, berest of reason and iudgement, affirming that he did wrong to al the generation of Gods children, vntil he had looked into the Sanctua∣rie. It is true, that in the thirty & seuenth Psalme which I alleadged here before, he saith, I passed by and sawe the wicked floorish and growe high like a Cedar tree of Lebanon: and after that I [ 20] had turned me about, he was cut downe as a tree that had no more left but y^e drie stocke vpon the earth: so as there remained no signe of him at al. Such changes do we see in this world; but put y^e case we sawe none: yet must we enter into the Sanctuarie of God, as it is said in the threescore and thirteenth Psalm. And there we must wayte patiently till God make it apparant vnto vs that al afflictions be profitable for his children: and that hee sendeth them as medicines for their [ 30] health: and contrariwise, y^t the prosperitie which he permitteth to the contemners of his law and iustice, shallbee conuerted to their great confu∣sion. We must therefore learne to hold our wits and senses in awe, that we wander not in the af∣flictions which God doth send vs.

But to returne to the purpose of Moses: let vs note well howe hee saith that the punishmentes which God sendeth vppon them that haue re∣belled against him to the vttermost, and woulde [ 40] not be corrected: shall be as tokens and wonders to them and to their posteritie: that is to say, he wil pu∣nish them after a straunge fashion, and as hath not beene wonted amongest men: so as they shal be compelled in spite of their teeth to say: This is the verie hande of God. And indeed can there be a more beastly contempt of God found, than that which was in Pharao? Hee was a man not onely drunken with pride, but altogether sense∣lesse: he was a man that despised the maiestie of [ 50] God, and a man so rebellious, as was not in any wise to be dealt withall. When he heard Moses and Aaron speake, he laughed them to skorn: his feeling of the first strokes coulde not make him to yeelde. And in the ende hee needed not a Prophet to admonish him: for he himselfe could say, Surely this is the finger of God. Wee see therefore howe God doeth oftentimes expresse his power in such wise, that euen the most fierce are constrained to perceiue and to thinke that [ 60] there is some maiestie in heauen, which afore that time they had not accompted of, and there∣upon to enter into consideration of their sinnes and to confesse them, and to be the more liuely touched therewith. That is it which Moses meaneth here concerning signes and woon∣ders.

This matter is worthie to be marked. For (as I haue saide) if God beginne to punish men, it is euermore saide to be fortune, this is agreeable to our state, (say they:) we know that mans life is subiect to much wretchednes, and in y^e meane while the hand of God is not regarded. And though he double it, yet do men continue dull, & seeme as though they could euermore hide them, & scape away, because they enter not in∣to their consciences to searche out the sinnes that be there, but are loath to knowe them, as if a man should goe hide himselfe in a darke cor∣ner of set purpose to shun the brightnesse of the sun at noone days. Euen so doe we in al the cha∣stisements which God doth send vs to warne vs of our sins and to drawe vs to repentance. But in the end God doth augment his punishments in such sort, as they become miracles: that is to say, they exceede the common measure, order and course of nature, so as we might be rauished with astonishment, and thereby perceiue that God doth then shewe himselfe, as though his hand appeared vnto vs frō heauen. And that is the thing which he declareth more fully in the xxvi. Chapter of Leui. For after he hath pronoū∣ced the sentence vpon them that reiect the do∣ctrine of saluation, he saith, I will send vpon you seuentimes as much, if I perceiue that nothing do preuaile with you: If my punishing of you amend you not, I will ad there to seuentimes as much. And hee repeateth this sentence againe in the end; & saith, If you will walke at al aduen∣ture against men, I will walke also at all aduenture against you. Now this word, Aduenture, hath re∣lation to the blockishnes that is in vs, which we haue touched here before. For we see very well the aduersities that doe befall vs in this worlde, & wading yet further we confesse that it is God that punisheth vs: but to thinke thereon in good earnest; and to iudge euerie man himselfe by calling our sinnes to remembrance so often as God giueth any incling of them; it is the furthest part of our thought. Let euery man looke to him selfe: How many afflictions haue we in the yere which shold be testimonies vnto vs of y^e wrath of God, & as it were summons of apparance before him, warning vs to sue to him for pardon, and to haue pitie vpon vs? Scarsely doth any one day passe, but that a man is warned fiue or sixe times as if God should say vnto him; Wretched crea∣ture, why hast thou no minde of thy soule? Why hast thou no care to beseech me to receiue thee to mercie? But scarse once in a moneth wil a mā enter into examination of his life to condemne himselfe; and if we doe it, it is but coldly. But we ought to be so ashamed and so vexed at the fee∣ling of Gods wrath as though we saw hell lie o∣pen before eyes. But wee see that very few doe thinke thereon: for euerie of vs forgetteth himselfe. That is the thing which God mea∣neth by this worde of walking at all aduen∣tures against vs. Yet doe wee follow on our course still, as though no harme had touch∣ed vs, we swallowe vp our afflictions. They do indeede trouble vs, when they pinch vs, and yet

do we nothing but shake our eares (as they say) and followe still our owne way. Then goe wee at all aduentures, yea euen with excessiue ouer∣weening, when we acknowledge not the hande of God, ne perceiue that hee is a iudge, to the ende that we might misselike of our sinnes, and euerie man labour and indeuour to withdrawe himselfe therefrom. Our Lorde therefore saith, I will come against you at all aduentures, as if he should say, I will crosse you and ouertwhart you, [ 10] & thinke not to gaine anie thing either by your hardening of your heartes, and by your kicking against me, or by your dulnesse in that yee per∣ceiue not howe it is my hande that must bring you againe: No no, (saith hee) I will bee as stout and headstrong as you, yea and more stout and headstrong to. For I will come at all aduentures, I will let my plagues runne out at randon, so as I will breake your neckes, and beate you both backe and bellie, and that without pitie. Nowe [ 20] we see howe much this word ought to wey with vs, where Moses saith: That the plagues shall bee for tokens and wonders, to all skorners: insomuch that when they haue bleared out their tongues at the threatenings of God, and haue nodded their heade against the first corrections which he sendeth them, & haue bitten on the bridle: he proceedeth on stil & ceaseth not to wring them, but driueth them in the end to come to a recke∣ning do the worst they can, & to say openly, It is [ 30] the hand of God that presseth vs; these are the miracles, they be no ordinarie things nor accor∣ding to the course of nature.

Now therfore, let vs learn, not to prouoke Gods wrath so far against vs; but let vs suffer ourselues to be tamed by him; and let vs yeelde our selues conformable & gentle so soone as he hath sum∣moned vs, let vs yeeld ourselues guiltie without vsing any startingholes: for we shall win nothing thereby. There is nothing better than to enter [ 40] into pure and free confession, saying, Lord what wilt thou do to these frail & wretched creatures? It is true y^t we haue a hundred folde deserued to be suncken: but yet for all that, wee flee vnto thy mercy: wherefore haue pitie vpon vs. When we haue thus condemned our selues, it is a meane to pacifi•• the anger of God, which thing will not be done by hardening of our hearts. For then he will euer more proceede farther, vntill hee haue brought vs to these signes and wonders, that be [ 50] here mentioned. Again God must needs do the like also in respect of mens slouthfulnes & negli∣gence, or rather vtter senselesnes. If wee could be subdued at y^e first blow: God would take no plea∣sure in laying plague vpon plague. But when he seeth that there is such a kinde of stoutnes, and such a presumption in vs, that we wil not stoope nor bow our necks: he must needs hold on vntil he make vs to feel in very deed & after a strange maner, that it is he before whom we must yeeld [ 60] our account. Let vs therfore marke well how the obstinate malice of the worlde is the cause why God sendeth so strange corrections to put vs in feare. And if we considered well the state of the world at this day, it would make y^e haires of our head to stand vpright. Certainely they doe all sigh at the feeling of the stripes, and they com∣plain, howbeit not to any amendmēt, but rather they bite on y^e bridle: Insomuch that when those which be not altogether blockish do make com∣parison of the present state, with that which we haue seene before the wrath of God was on this wise prouoked; they see it as it were a seagulfe: & that ought to make vs afraid. And so let vs come backe againe to that which Moses declareth, to wit, that God must needs haue found the world very rebellious & hardhearted when he augmē∣teth his punishments in such sort: for it shoulde neuer come to that passe, were it not that men were otherwise vnreformable. Let vs not accuse God of crueltie, when we see his rigor to exceed in punishing vs: but let vs acknowledge that our stubbornnesse is so great, that our Lorde must needes handle vs after that fashion: for other∣wise he should neuer ouermaster vs.

That is the thing which we haue to beare in mind. Howbeit that is not al: for we must alwaies feare that which is to come. And sith we saw that God hath thus increased his punishmentes not vpon one man only, but vpon the whole world: let vs bethinke vs to call our selues home again before he fal to striking of vs with maine blowes to our confusion and vtter vndoing, without gi∣uing vs any more respit to come to the acknow∣ledgement of our sins. For it is the sorest point of Gods wrath, when sinners be taken after such a sort out of this world, y^t they cannot haue remē∣brance of their sins, nor take breath to resort vn∣to God, or to aske him forgiuenes. Let vs beware least Gods vengeance proceede so farre. And for asmuch as we see y^t the aduersities of these daies be verie great, let vs acknowledge that we haue prouoked God verie much, & that it is not for vs to abuse his patience any longer. Thus ye see in effect what we haue to beare away: specialy whē we see y^t sin doth ouerflow, so as all the world is infected with corruption. Although a man doe good, yet neuerthelesse forasmuch as it is euer∣more mixed w^t sin, he shalbe chastised, howbeit, not at the first dash: for as I haue said afore, God doeth spare the wicked and tarrie for them, and in the meane while punish the good that seek to walke a right: but yet in the end he alwayes pla∣gueth the dispisers of his law & maiestie. And as touching the good, he will make thē to feele his grace to their ioy, so that although hee exercise thē with manie chastisements & aduersities: yet notwithstanding, they shal not faile to know him to be their God & father stil, & to rest vpon him. As for the wicked they be not disposed to tast or to feele the loue & goodnes of God: but are ra∣ther wood against him. But when iniquitie is be∣come as a maine sea, & al men are corrupted: thē the vengeance of God must also ouerflow, so as none may be free from it. We haue seen already y^e threatning y^t was made here before, namely y^t y^e people should be led into captiuitie with their king. When this came to passe, were none caried away into captiuitie but the wicked, and such as stroue against the Prophetes, and such as despised the good doctrine, and such also as were headstrong against God like wilde beastes?

Yes, there was Ieremie himselfe who had called vppon the people fiftie yeeres together and ne∣uer ceassed to crie: What do ye, ye wretched peo¦ple? Yet notwithstanding wee see that while o∣thers sported them, he wept and wailed: and not contented with that, saide; Who can turne my heade into teares, so as my braine may bee as a fountaine gushing out continually, that I may bewayle the sinnes and calamities of my people? See how the holy Prophet, (after that he had la∣boured [ 10] in the seruice of God, and fought against al the wicked, and made warre against all maner of iniquitie and stubbornnesse:) is faine to be led away captiue aswell as the rest, and to be put to reproch, not of being caried to Babilon, for that had beene the best that could haue bin wished at that time: but God gaue him not the fauour to be brought thither, but he was faine to be har∣ried into Egypt: yet had hee sayde, Cursed bee they that goe into Egypt: goe ye into Babylon [ 20] and serue the king of Babylon; be quiet and obe∣dient there, and beare patiently this punish∣ment of God, and in the ende he will take pitie on you. The holy Prophet had not the same li∣bertie. So then wee see, that when calamities come for the generall corruption of all men, the good are wrapped vp amongst the euill. And why is that? Bycause it is not almost possible to walke amongst such infections, and not to bee somewhat spotted therewith. Albeit that Iere∣mie [ 30] resisted the euill as much as he coulde: yet sauored hee of the publique corruptions of the people, and therefore behoued him to be pu∣nished with the rest; howbeit God did not exe∣cute such vengeance vpon him, as he did vppon the despisers of his lawe, no not by a great deale. For Ieremie had alwayes a good testimonie, that God did guide him; and when he was in Egypt, he was by a speciall priuiledge free from y^e curse that hee had pronounced vppon all them that [ 40] would goe into Egypt: for they drewe him thy∣ther by force. Ye see therefore howe God wrap∣peth vp his people amongst the rebels, but yet he saueth them after a maruailous maner, which giueth them continuall cause of comfort in him. As much is to be sayd of Daniel. Daniel is set forth vnto vs as a myrror of integritie. Ezechiel speaking of him, putteth him for the third of the most holy that could be chosen; yet was he cari∣ed to Babylon; and was it for the sinnes of others? [ 50] He was an hypocrite and had lied vnto God, if it had not bin for his owne sinnes. For he saith ex∣presly in the ninth chapter, I haue made confes∣sion as well of mine owne sinnes as of the sinnes of my people. He sayth euen at the first, Lord we haue offended thee, & bin disobedient, we haue rebelled against thee, both wee and our fathers, our Kings and Rulers: which wordes of his are spoken generally: It may be sayde, that he put himselfe in the number with the others. But, to [ 60] the end that nothing should be replyed thereun∣to, he goeth further and sayth, I haue confessed my sinnes and the sinnes of my people. Whereby we see that Daniell, whatsoeuer integritie and perfection was in him, was neuerthelesse stained with the common vices, and therefore deserued to feele his part and portion of the punishments that God sent vppon all the people. Heereby wee are also the better warned, to stand in feare and to walke in the more warinesse when we see the world so corrupted; assuring our selues, that in the ende wee must feele by experience, that God hath spoken in good earnest, where hee sayeth, that hee will come stubbornly against vs, if we continue in going stubbornly against him. This is in effect all that wee haue to remember in this Text, where Moses speaketh of Signes and myracles. Wherefore let vs open our eyes in this case, and let vs not linger vntill GOD compell vs to come to him by force, and stretch out his mightie arme against vs: but let vs re∣ceiue his worde, and let it serue vs for Spectacles to beholde his iudgementes afarre off, and let vs not tarie the executing of his extreme ri∣gour.

Nowe he addeth therewith, Bycause thou hast not serued thy God with a good will, and cheerefully when thou haddest aboundance of all manner of things. Heere doeth hee reprooue the Iewes, for that they coulde not abyde that God should intreate them gently. And it is not all onely to them that hee speaketh, but also vnto vs. We haue therefore a generall doctrine to bee gathered of this speeche; namely, that God of his owne nature, is inclyned to allure vs vnto him by gen∣tle and louing meanes, like as a father goeth about to winne his children, by beyng merrie with them, and by giuing them all that they de∣sire. If a father coulde alwayes laugh with his children, and fulfill their desires, all his delyght should surely be in them: such a one doeth God shew himselfe to be toward vs. In deede he is not passionate as men are: we may not thinke y^t God is like vnto vs; but in so much as we comprehend not his maiestie, bicause it is too high, he is faine to humble himselfe, and to vse a kinde of speech fitte for our rudenesse and for the weakenes of our wittes. Neuerthelesse it is certaine that the propertie of God is to winne vs gently, as a fa∣ther endeuoureth to win his children. What is it that God requireth? That wee shoulde serue him with a franke and free heart, yea and euen with gladnesse. In what manner? Verily that bi∣cause he dealeth gently with vs, and giueth vs al thinges that we neede, we therefore ought to be quiet and well contented, if we be not vnthank∣full. And so let vs conclude, that all the calami∣ties, troubles, wretchednes and miseries, which happen in this world, be the fruits of our sinnes, and that wee driue God to handle vs with such rigor. He is faine (as ye would say) to transforme himselfe, and to forsake his nature to ouermai∣ster vs, bicause hee seeth that sinne is exceeding great in vs, and that we can no skill to turne the good to our benefite, which he is readie to doe vs. Howbeit (as I haue said afore) God doth not alwayes tarie till we haue offended him: we must needes graunt that he preuenteth our sinnes: he seeth that we be in danger to fall, and he doeth remedie it in due time. Yet notwithstanding, all the corrections which we endure in this world, proceede of our sinnes: and the filthines that is

in vs, is the cause why God sendeth vs not abun∣dance of good thinges according to our desire. And if there were nothing else, but this, y^t men fall asleepe, & sape themselues in these earthly pleasures, so as they be not able to looke to the place which Dauid doth call them to; namely, to satisfie our selues with the sight of God, & to re∣ioyce in his presence. Seeing y^t men cannot at∣taine thereunto, but are euer wedded to these base things: doe not we deserue that God should [ 10] withdraw y^e plenty y^t he was ready to giue vs, for y^• he perceiueth that it wold burst vs: and in stead of susteining vs it would so ouerload vs y^t it wold beare vs down to the ground. This is y^e cause why our Lord vseth not such liberality toward vs as we desire. For he for his part is not dreined dry, neither doeth hee feare to bee impouerished, by sending vs plenty of al manner of good thinges. We know he is a fountaine y^t can neuer bee dra∣wen dry: but when he seeth that we wast & de∣uour [ 20] his benefites, and be worse than drunken, & that besides the riotousnes which wee vse, we be also vnthankfull as not onely to fall into forget∣fulnesse, but also to spurne against his maiesty, & to turne our backes vpon him: insomuch that if wee haue wherwith to maintaine our selues well, we fall to Gluttonie, pompousnesse, whoredom, and other loosenesse, and to be short, the abuses which we commit in the vsing of Gods blessings, are as an vnmeasurable seagulfe: therfore when [ 30] he seeth such things, he withdraweth his hand & sheweth not himselfe so liberall toward vs. This is the Summe of that we haue to beare in mind. And therefore, seeing that God for his part is alwayes readie to multiply vs, & to giue vs plen∣tie of all good things, were it not that we be not able to brooke it: we must vnderstand that wee are as sicke folke, which must haue a small pit∣tance allowed vnto them, and be constrained to a diet. And why? Bycause they bee not able to [ 40] brooke their foode. Whereupon we ought well to vnderstande that which Moses speaketh to our reproche. For what a shame is it, that wee cannot abide that God should vse vs gently and after a fatherly sort? Behold, God offereth him∣selfe, not onely in woordes, but also in deedes: and he offereth to giue vs all that wee desire. But what? Hee seeth vs not disposed to receiue him, wee despise him, and thrust away his grace; must there not bee then a horrible frowardnes [ 50] in men? Let euerie one of vs excuse himselfe as much as he will: yet must this saying needes bee verified, and when we haue kicked and spur∣ned neuer so much, yet shall wee at the last bee conuicted of this maliciousnesse, that we could not finde in our heartes to suffer GOD to deal•• gently with vs, ne haue serued him ioyfully and with a merrie heart. Therefore let vs not woonder though hee doe handle vs as wee deserue, when wee bee so rebellious against him. For when hee [ 60] seeth that wee kicke against him, hee must needes breake vs, and deale with vs after such a fashion as wee may vnderstande that hee is our maister: not that they which bee punished, doe serue GOD: but for that they vnderstand that hee hath the maisterie ouer them, when the punishmentes come so farre that they are become signes and wonders. When GOD ap∣peareth vnto them as it were in a visible man∣ner from heauen; then doe they perceiue, A∣las I cannot flee nor scape the hande of GOD. Then doe they vnderstande that hee hath the Lordship ouer them, not that they willingly yeeld themselues thereunto, but that they lye languishing and astonished therein, as men locked vp in prison. The thing then which wee haue to remember, is that sith wee coulde not bee contented, that God should handle vs gently by bowing vnder his hand, that he might guide vs, turne vs and returne vs which way he listed: wee must bee forced by trouble and sor∣rowe, to vnderstand that he hath full souerainty ouer vs, and that his vtter breaking and ouer∣throwing of vs, is bycause wee could not abide to bee gouerned by his hande, when hee was ready to guide vs. This is the matter that we haue to note in the second place.

Wee see the very same in all mankinde, not only touching the afflictions of this present life; but also wee haue this reproch layde vppon vs, that we bee still as it were, famished for want of spirituall blessinges. For our father Adam was created in such state, that the worlde was an earthly Paradise: The whole earth yeel∣ded him all good thinges to his wishe: hee en∣dured neither heate nor colde, nor any gree∣uous want. Thus was our father Adam ap∣pointed Lorde and Maister ouer all the worlde, all the Elementes and all the beastes of the earth serued him quietly, and all fruites serued his tast and sauour. What was hee in his per∣son? Hee bare the Image of God, and was of so great noblenesse and worthinesse that hee was as the Angels of heauen: and hee had dwel∣led in this worlde, with all his lynage, as in a place where hee shoulde haue had no trouble: but hee could not abide to bee so gently entrea∣ted. When God had thus enriched him with his benefites, hee must needes mistake himselfe, hee could not serue God with a good heart nor with ioy. What could haue greeued him? For God shewed him a sweete and a gratious coun∣tenance, and powred out the treasures of his fa∣therly loue towards him; but Adam could not a∣byde that, but through his vnthankfulnesse he alyenated himselfe from God. And in what case are wee nowe? We must serue God in hun∣gar and thurst, in nakednesse and reproche, for the earth is cursed vnto vs. When we haue tilled it, it must bring vs foorth thistles and thornes. Wee see the seasons contrary; when we waite for a good yeere, we see hayle or frost, drought or rayne, which serue to pluck the bread out of our mouthes, and to disappoint vs of our foode. We see the ayre troubled, and infecti∣ons which oftentimes engender diseases. Great is the toyle of men. For when they haue got∣ten foode with greate distresse; yet want they wherwith to cloath themselues. See there (I say) in what taking we be. And wherefore? Bicause wee would not serue our God cheerefully and with a good hart, when he gaue vs abundance of

all maner of blessings. But this is not the cheefe matter, (as I haue sayde heeretofore:) for wee are destitute of the righteousnesse of God. Our very true ornament, was that wee could haue fashioned our selues to all manner of right; and nowe we be spoyled thereof. As then wee had reason and vnderstanding: but nowe bee wee become beastly, for the brightnesse that shoulde shine in vs, is but darkenesse. Againe, wee bee couered with reproche: and whereas the I∣mage [ 10] of God shoulde shyne in vs, now we haue the markes of sinne; so that euen our very bare bodyes must giue vs to vnderstand of the same: insomuch that if a man bee naked, hee is asha∣med of himselfe. And why? God doeth by this meane shewe vnto vs what infection there is in our soules, in that wee bee fayne to hyde vs, as not beeing worthy to bee numbred amongst his creatures. Finally wee bee like dry earth. Trueth it is that wee bee ouer fruitefull in euill▪ [ 20] but of goodnesse, what is founde in vs? See∣ing wee bee thus vnfu••nished of all graces, it is good reason that wee shoulde languish in this fraile lyfe, bycause wee could not serue our God with ioy and a good heart, at such tyme as hee had powred out all his riches most perfect∣ly vpon vs.

Nowe sith wee beholde the euill that is in all mankynde; let vs also apply the same par∣ticularly to our selues. Therefore when a•• our [ 30] Lorde visiteth vs, and maketh vs to feele af∣flictions that bee straunge vnto vs; let vs cast down our heads, and enter into such examinati∣on of our selues as this: Goe to, whereas GOD hath giuen vs wherewith to serue him, howe doe wee discharge our selues thereof? If there come an ill yeere that bringeth dearth of Corne or wine, so that famine doth threaten vs; let vs looke howe wee honoured GOD in the tyme that hee gaue vs plentie. If wee see there [ 40] is aboundaunce of wine, then drunkennesse hath his full scope, so that men cannot bee re∣strayned from breaking out into all maner of disorder, and (which worse is,) they sticke not to blaspheme the name of GOD, and to rush out into al disorder, and to take leaue to surfeit∣ting and glutting of themselues out of all mea∣sure. In aboundaunce of Corne wee see the lyke; men bee so proude therof that they can∣not abyde either warning or discipline, but [ 50] they kicke against GOD, and their pryde is moreouer matched with crueltie, so as euery man raketh to himselfe; hee that hath the most, will if hee can playe the Tyrant ouer his neighbours, in taking no pitie vppon them that bee in want. At this poynt are wee in the tyme of plentie. Therefore is our Lorde fayne chaunge his Copie, and to manyfest his Mai••stie vnto vs, and to compell vs to vnderstande what soueraintie and domi∣nion [ 60] hee hath ouer vs, seeing wee cannot finde in our heartes to serue him with a cheere∣full heart and with a good will, nor to giue o∣uer our selues vnto him. Are wee in rest? All our indeuour is howe to plucke out one an others eyes, and to torment our selues lyke Cattes and Dogges. And if wee warre not with men, wee fight against GOD, which is farre worse. And if wee holde on, let vs not bee greeued that wee bee confounded altoge∣ther, seeing wee set vp our selues agaynst the Maiestie of him, vnder whome wee ought to bowe. Nay, wee see that most commonly men make warre against GOD, when hee giueth them rest: wee shall see both generally and particularly that they which bee at leasure to doe euill, doe persecute the Church, and tor∣ment the poore faythfull ones. As soone as GOD giueth them any respite, they seeke nothing but occasion to doe hurt and to ex∣ercise their crueltie. And this is to be seene, not onely in the enemies of the Church, but also in all others: insomuch that both greate and small, when GOD hath left vs in rest, and wee haue made an ende of warring one a∣gainst another, wee fall to despising of GOD one way or other. Let vs not wonder there∣fore, if when a warre is finished; it beginne againe immediatly. For it is needefull that GOD should deale with vs in such maner: o∣therwise he cannot rule vs.

And let vs marke well howe it is sayde heere moreouer, That GOD will raise vp a barbarous people against such as woulde not bee obedient vnto him. Such is Gods r••igning ouer vs, that hee desireth to bee as a father vnto vs, rather than to bee a dreadfull King or Prince ouer vs. It is true that wee must doe him homage as to our soueraigne Lorde, and that wee must behaue our selues as his people in all su••iection and hu∣militie, submitting our selues vnder his obe∣dience: but yet therewithall hee doeth the of∣fice of a father towarde vs, and will bee kno∣wen to bee a father. For hee speaketh after an amiable maner, insomuch that although his commaundementes be harde vnto vs, bicause of our malice and rebellion as concerning the fleshe: yet notwithstanding after hee hath declared his will vnto vs, hee exhorteth vs, he warneth vs, he rebuketh vs: and all these things hee doeth with such myldenesse, as wee must needes shewe our selues to want both witte and reason, if wee bee not benefited by the good∣nesse hee vseth. But will wee not hearken to our GOD when hee speaketh vnto vs in so gentle and gratious a manner. Then wil hee talke with vs with maine strokes of halbardes, pykes, and hagbuts. Wee shall there vnder∣stande nothing, the language of them will bee very straunge vnto vs. And wherefore▪ By∣cause wee had no eares to heare when GOD spake gratiously vnto vs, yea and when hee stooped so lowe, as to teache vs lyke little chil∣dren, that are taught their A, B, C. Go too then, let vs vnderstande that when wee bee so deafe against God: hee must talke with vs in an other language, and hee must stirre vp some barbarous and brasen faced people, that haue neyther reuerence, reason, nor equitie▪ to whom when yee shall pray for pitie and compassion: it shall be but in vaine, they will giue no eare vn∣to you, you shall goe that way in spite of your

beardes. And what is the remedie of all these euils? Let vs enter, let vs enter into our consci∣ences, let vs not grynde our teeth at men, as wee are wont to doe, let vs not striue with them. For our combate is not there. But let vs vnder∣stand that God meaneth to chastise vs by men, bycause wee haue beene stubborn•• towardes him, and would not bee edifyed by his woorde, according as his meaning was. And therefore let vs benefite our selues by all these warninges, [ 10] and corrections which GOD doeth sende vs. And let vs not abyde till wee feele the knockes; but whensoeuer GOD doeth vs the fauour to teach vs at other mens cost, let vs receiue pro∣fite thereby: and when he spareth vs, let vs not abuse his patience. And for as much as the meane to reconcile vs vnto him, is to accept the promise that hee offereth vs in the Gospell; let vs imbrace our Lorde Iesus Christ, which is our peace, to the ende that wee may be entrea∣ted after a fatherly sorte, at the handes of our God.

Nowe let vs fall downe before the Maiestie of our good God, with acknowledgement of our misdeedes, beseeching him to make vs to per∣ceiue them yet better; and therewithall to beare with vs in such sort, and that his chastisements and corrections may bee so fatherly and measu∣rable towarde vs, as wee may bee reduced to the obedience of his righteousnesse, and that he will euermore so comfort vs, as wee may haue whereof to reioyce in him, and to glorifie him, for his procuring of our saluation by all meanes. And so let vs all say, Almightie God heauenly father, &c.

Notes

• Eccle. 9.2.
• Psal. 73.2.
• Deut. 28.44
• Psal. 41.1.
• Luk. 23.3••.
• Esa. 51.21.
• 1. Pet. 4.17▪
• Abac. 2.4.
• Psal. 30.6.
• Psal. 37.1.
• 〈…〉〈…〉3.22.
• 〈…〉〈…〉5.17.
• 〈…〉〈…〉19.
• Leuit. 26.8.
• Deut. 28.3••••
• 〈1 paragraph〉〈1 paragraph〉
• 〈1 paragraph〉〈1 paragraph〉
• 〈…〉〈…〉 15.
• 〈◊〉〈◊〉 14.14.
• 〈1 paragraph〉〈1 paragraph〉
• 〈1 paragraph〉〈1 paragraph〉
• Psal. 4.7. Psal. 1••.11.
• Gen. 1.26.
• Gen. 3.18.
• Eph. 2.14.