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 Munday the xv. of Iune, 1556. The CLXXXVI. Sermon which is the ninth vpon the two and thirtith Chapter.

32 For their vine is of the vineyard of Sodom, and of the fieldes of Gomorrha, and their grapes are grapes of gall, and their clusters are bitter.

33 Their wine is the poyson of dragons, and the cruell gall of the Aspe.

34 Is not this layd vp in store with me, and sealed vp among my treasures?

35 Vengeance and requitall belong to mee. When time is, their foote shall slip. For the day of their destruction is at hand, and the things that should come vppon them doe make hast.

HEere our Lorde sheweth what manner of fruites the Iewes deserued to gather. As if hee should say, that the vengeance which hee intended to execute vppon them, coulde not bee founde to bee cruell, because there was no∣thing else in them but gall, bitternesse, and all manner of poyson. And bycause these figu∣ratiue speeches might seeme somewhat ob∣scure: [ 10] hee addeth, That they brought foorth none other than the fruites of Sodom and Gomor. Where∣by hee doeth them to vnderstande, that their wicked deedes were as shamefull as the doo∣inges of those two Cities, the which it was Gods will to destroy with lightening from hea∣uen, to giue an euerlasting example to the whole worlde. Nowe wee see in effect what the meaning of Moses was. In deede some take this for punishment, saying that GOD [ 20] woulde pay them with the like. As how? Name∣ly that hee woulde giue them bitternesse, so∣wernesse, anguish, and all manner of punish∣mentes to drinke of. And true it is that the Scripture speaketh oftentimes so: for it like∣neth all the chastisementes which GOD sen∣deth vppon men,* 1.1 vnto drinkes. Thou shalt drink of my cuppe. As howe? I will sende you of my spirit of giddinesse, and of the spirit of rage and madnesse. Likewise in another text he sayeth, [ 30] I will feede you with heauinesse and sorowe, and I will make you to drinke of my wrath till yee burst. This kinde of teaching then is ryfe y∣nough in the holy scriptures. But in this text God hath a higher respect. Indeede it is true that hee threateneth the Iewes, but yet there∣withall hee sheweth that hee will punish them iustly according to their offences. They that referre this to the heathen and Infidels, deceiue themselues. For they tooke it, that God after [ 40] he had punished his owne people, would turne his wrath against those by whom hee had serued his turne, accordingly as wee knowe that when God listed to execute his vengeance vppon the Iewes, hee vsed the seruice of the heathen, stirring vp sometime the King of Egypt, some∣tyme the King of Assyria, and another while the King of Chaldie. Ye see then that the Infi∣dels were the instruments of Gods wrath. Not that they minded to serue God in making those [ 50] warres: but we know that God by his secret pro∣uidence ouerruleth all thinges heere below; and applyeth them all to good vse, making men how wicked soeuer they bee, euen in despite of their teeth to execute and performe all y^e things that he hath ordained. Now when God hath so serued his turne by y^e heathen; then comes their turne also. For it is said that whē God hath done and dispatched all his woorke vpon mount Sion,* 1.2 then will he also ouermaister al those which play [ 60] their pranks, and weene to scape Gods hand and to abide vnpunished: for he wil wel ynough find them out to pay them double. Howbeit, Moses in this place treateth not of the heathen, but ra∣ther proceedeth in his matter wherewith he had begunne: which is, that God would punishe the Iewes, which ought to haue bin as his children, and yet notw^tstanding had not ceassed to make warre against him, so as he held them and tooke them for his enemies. After which maner we see how he speaketh by his prophet Esay in the first Chapter,* 1.3 saying: Alas, must I needes bee auen∣ged of mine enemies?

But now that wee know of whom Moses spea∣keth: let vs looke more neerely wherefore it is sayde that the vine of the Iewes is of the vine∣yard of Sodome and of the fieldes of Gomor. Wee knowe howe our Lorde lykeneth his Church to a vineyard. And not onely in this place; but also in the fifth chapter of Esay it is most notably set downe, where he sayeth, I will sing a song vnto my beloued of his vyne∣yard.* 1.4 There the Prophet taketh vppon him GODS cause, lyke as a friend vndertaketh a quarell of him for whom he is minded to doe it. I will goe sing a song, sayeth he. After I had brought thee out of the Lande of Egypt, I plan∣ted thee in a fat soyle, I husbanded thee, I made a pressing fatte for thee, and I omitted not a∣ny thing that belonged to thee: and nowe whereas I looked to receiue good fruite of thee: thou hast brought mee foorth nothing but bit∣ternesse. Yea and our Lorde Iesus himselfe had an eye to this song of Esayes, when he accused the Iewes of such vnkindenesse towardes God,* 1.5 that when hee hadde laboured by all meanes to saue them, yet they aduaunced themselues so farre against him, as to murther his prophets whom he sent vnto them to gather vp his Rents, yea and in the end to murther his onely sonne and heire.

But nowe let vs come to that which Moses sayeth heere; namely, that they bee of the plan∣ting of Sodome, and of the field of Gomor. It be hoo∣ueth vs to marke these two contrarie thinges. The one is, that God had chosen that people for his heritage, tendering it as a vine, and hus∣banding it all manner of wayes. It was meete therefore that they should haue yeelded some good fruite vnto God, and that was the fruite of Sodom, that is to say, all manner of wickednesse wherewith Gods anger and vengeaunce were prouoked against them. And not without cause doeth Moses speake so: for hee foresawe in his minde, that that people woulde giue themselues ouer to all euill. And wee knowe also howe the prophets reprooue them for it. For they blame them not for some meane faultes;* 1.6 but they tell them that they haue outgone the wickednesse of the Sodomites and Gomorrites, & that whē the account commeth to be made, Sodom and Go∣mor shalbee their Iudges, yea and bee counted innocentes in comparison of Israell and Iuda. For we must alwais remember that God had ga∣thered that people to himself, and that the more fauour he had bestowed vpon them, the greater was their vnkindnes, and cōsequently the gree∣uouser was their fault, and the lesse were they to be excused. Now the Prophets had an eye to the things which Moses had prophe••••ed afore. And so the whole matter commeth to this point, that the Iewes, who ought to haue glorified God, and

which ought to haue had none other regard nor other study all their life long, than to liue in all purenesse of conuersation; ceased not to doe e∣uill, and to yeelde all maner of bitternesse vnto God. Sith it is so, we must not thinke that God did them wrong, neither ought they to com∣plaine though hee punishe them extremely, and lay farre greater and horribler vengeaunce vp∣pon them, than vppon all other Nations of the world. Such fruite then as they had sowed, and [ 10] such fruit as they brought foorth, such fruit did they gather: and it was good reason that God should deale so rigorously with them. That is the thing in effect, which wee haue to beare in mind.

And now to apply this lesson to our benefite, let vs marke first of al, that if we weene our selues to haue done but a small fault, as men common∣ly doe either cloake their offences through hy∣pocrisie, or else go about to make them lesse than [ 20] they be indeede: God will take vs to bee like the folke of Sodom and Gomor. And why so? Those blind wretches gaue ouer themselues vnto ouer∣heynous and cursed sinnes, and became beastly. But what? As for vs we haue the lyght of life: we haue GOD calling vs into the way which is ready made, so as we neede but to goe on: wee bee warned to walke in obedience to GOD, and to dedicate pur selues wholie to him euen as hee hath chosen vs to be his heritage:* 1.7 now [ 30] if after all this, wee offende him yet still, al∣though our sinnes bee counted but small before men, are wee not as blamewoorthy as Sodom and Gomor, considering the rebellyousnesse which is in vs, and that we make warre against God euen of set purpose? Yes: and therefore let no man beguile himselfe, nor no man flat∣ter himselfe, but let vs consider how our Lorde will condemne vs still as he did Sodom and Go∣mor. For God did giue them their fill,* 1.8 so as they [ 40] had abundance of all good things, whereuppon they waxed proud, and did shut their handes and vouchsafed not to succour the poore and needy. To bee shorte, in that place hee ac∣cuseth Sodome and Gomor of three thinges: first that when GOD preserued them, they became vnthankefull to him, and considered not from whence their welfare proceeded, se∣condly that they grewe proude, and gaue them∣selues to pompes and delyghtes: and thirdely [ 50] that they were cruell, and had no pitie nor com∣passion of their neyghbours to releeue them, hauing wherewith. And nowe let vs see if our Lorde giue not vs occasion ynough, to loue and serue him, seeing he blesseth vs so many wayes. We must not haue an eye to the things that be∣long to this flightfull and transitorie lyfe, and to the sustenance of our bodyes: but let vs consi∣der howe God powreth out his spirituall bene∣fites vppon vs. Hauing so our fill, what acknow∣ledgement [ 60] doe we make to him thereof? Doeth not the world see that wee put all thinges out of minde? It shoulde seeme that our meaning is to deuour GODS benefites euen in mockage of him. As touching pride, doth not the world see howe great it is in most of vs? Doe wee suf∣fer our selues to bee guided by the hand of God? Nay, as soone as any man shewes vs our faults, wee gnash our teeth at him, and there is none of vs that will bee meekened. True it is that wee will all generally confesse, that it is good reason that GOD shoulde gouerne vs, and that wee should be guided and directed by his word: but when it comes to the proofe, none of vs will taste of that sauce: euerie of vs letteth the bry∣dle loose to his lustes, and so wee drowne and become drunke in our delyghtes. Likewise wee bee full of crueltie. Where shall a man nowea∣dayes finde men that desire to communicate so with their neighbours, as they bee contented to releeue the neede of the poore? We see the con∣trarie. Thinke wee that GOD sleepeth in the meane whyle? Thinke wee that hee hath a double measure to mete with? So then (as I haue declared afore) wee shall gayne nothing by flattering our selues: but GOD shall euer finde vs like to the folke of Sodom and Gomor, if we beelie his word, and in stead of dedicating our selues vnto him, doe leade a heathenish and loose life. That is one thing which wee haue to marke vpon the first place.

Againe, let vs marke well also, howe hee lykeneth the fruite of Sodom and Gomor to the gall or venim of the Aspe, to the cruell or deadly poy∣son of the Dragon, and to all manner of bitternesse. For thereby hee doeth vs to vnderstande, that when wee liue wickedly, it is all one as if wee offered GOD poyson to drinke, or woulde goe about to poyson him. True it is that God is not subiect to such things: but yet is it not long of vs. But if a childe shoulde offer his father the gall of an Aspe, and all maner of bitter∣nesse: I pray you woulde not euerie man ab∣horre such a monster? Woulde they not say he deserued to haue all men rise vp against him to roote him out? Beholde, heere our Lorde com∣playneth that when wee yeelde not the fruite which hee requireth of vs, it is all one as if wee did giue him bitter thinges to drinke, or as if wee woulde make him to burst with gall, or with the poyson of an Aspe. Were this weyed as it deserueth, surely wee woulde stand more in awe than wee doe. When the diuel temp∣teth vs and prouoketh vs to euill, if wee beare this lesson well in minde, [wee woulde say to our selues,] Howe nowe? Wilt thou profer thy GOD the gall of Aspes, and ranke poy∣son to drinke? Truely wee are not so blockish but that our heartes woulde relent at it, and it woulde make vs to bethinke our selues. But alas, the diuell doeth so bewitch vs, that wee followe our wicked lustes still. Neuer∣thelesse this is not spoken in vayne. So then let vs not imagine that Moses hath heaped vp heere a deale of needelesse speeche in that he sayeth, Their vine is of the planting of So∣dom and of the vineyarde of Gomor: and a∣gaine, their grapes are bitter, they bee the verie gall of the Aspe, and their wyne is the poyson of Dragons. His gathering of all these thinges together, is to shewe vs that wee cannot set ourselues against GOD by leading a

disordered lyfe as we doe, but that (so farre as is possible for vs) wee offer to him bitternesse and sowernesse to drinke, as if wee should put venim and poyson into his cuppe. And euen for that cause also doth he complayne that such as haue so rebelled against him, haue greeued his spirit. Not that God (as I sayd afore) is subiect to any such passions:* 1.9 but therein hee sheweth mennes wicked dooinges according to this saying: They shall perceiue him whom they haue wounded.* 1.10 [ 10] And how is that? Where are the daggers and swordes wherewith GOD can bee wounded•• Nay hee sheweth that our sinnes are taken as ••••re to heart, as though they were daggers to wound him withall. Now seeing it is so, and that our God hauing chosen vs for his vine and planted vs, dooth also take payne still to hus∣band vs; let vs learne not to yeelde him so harsh and bitter fruite, but rather to regarde what hee demaundeth of vs, and thereunto ap∣ply [ 20] our selues, that in the end we bee not con∣demned to haue bin as Sodom and Gomorre, whereas hee would haue had vs to haue bin his holy citie, and he himselfe woulde haue dwel∣led among vs, as in his sanctuary and dwel∣linghouse.

Now hee addeth thereunto, Is not this layd vp ••ith 〈◊〉〈◊〉? Is not this sealed vp among my treasures? This text comprehendeth two thinges. For first of all God sheweth that sinners beguile them∣selues, [ 30] imagining to scape his hand as though his eyes were blindfold, or as though he regar∣ded not the things that men do here below. And secondly he sheweth that he also wil therfore do his office, that is to wit, that forasmuch as hee knoweth their sinnes and wicked deedes, he will also punish them as they deserue. Those are the two poyntes which we haue to marke. Now as touching the first, wee knowe that men doe al∣wayes furmise that God perceiueth them not. [ 40] True it is that wee will not say it with open mouth, nay wee will abhorre to say so: for if it bee demaunded of the veriest naughtie-packes, whether God gouerne not the world, or whether he knowe not all mens faultes: they will say yes. But yet for all that, it is certaine that such as prouoke him so boldly, are so dul∣headed and brutish, that to theire seeming God seeth them not: and the Scripture is full of that thing.* 1.11 Shall not he which hath made the eare, [ 50] heare? Shal he be blind which hath created the eye. Shall not he which fashioneth mens harts vnderstand all their thoughtes? And they a∣gaine haue sayd on their parte, God shall not perceiue it. To bee short, experience sheweth that when men haue hardened themselues in their sinnes, they doe also beare themselues in hand that God thinketh not any more vppon them, but that he turneth his backe and forget∣teth them. Lo at what poynt we bee. But our [ 60] Lorde telleth here on the contrary part, that all those thinges are layde vppe in his treasures, and fast sealed. As if he should say, true it is that at the first dash I shewe not that your sinnes are come to my knowledge, I make as though I saw them not. Now because I vse such patience, you imagine that I sit idle in heauen, and let you a∣lone, and minde not any more the gouernment of the world. Therefore ye abuse my goodnes when my vengeance is not seene out of hand: but yet are all those thinges layd vp in store by me, and fast sealed vp in my treasures.

Nowe to benefite our selues by this text, let vs haue an eye to that which is sayd in Daniell,* 1.12 that the bookes shall bee layd open when the Iudge holdeth his Assises. Therefore if our sinnes bee hidden as nowe from the worlde, so as wee be not accused of them nor no man rebuketh vs for them, insomuch that we doe as it were fall asleepe in them: let vs nor therefore forbeare continually to mourne for them before God, and to enter into account, and to quicken vp our selues, knowing well that the Registers must bee layd open, when the sentence shall bee giuen, and that as then our inditement must needes bee framed. Wee shall not bee made priuie to it aforehand, but as soone as the Trumpet shall haue sounded, and our Lorde is set vppon the benche, there shall neede neither Register nor secretarie to reade it, but euery mans conscience must ac∣cuse himselfe, and euery man beare witnesse against himselfe, and euery man must lay o∣pen his owne shamefull dealinges. Sith it is so, let vs take heede to ourselues, and not de∣ceiue our selues by our vaine selfesoothing. For although God punish vs not presently, but beare with vs for a time: yet dooth it not therefore followe, that hee perceiueth not all our naugh∣tie and wicked doinges. That is the thing then which we haue to remember in this text, where∣in God saith; that all these thinges are layd vp by him, and fast sealed vp in his treasures.

Yet notwithstanding, no doubt but Moses had an eye to the punishmentes, as if it had bin sayd, that GOD can well reserue cha∣stisementes to their due times, so that if he vt∣ter them not at the first, hee knoweth where∣fore hee delayeth them, and yet in the meane while they abide fast locked vp. Therefore whensoeuer GOD openeth his chestes, hee will finde terrible manners of vengeance, which are incomprehensible to vs as nowe. Yea and let vs marke, that when GOD hath puni∣shed vs two or three wayes, if hee withdrawe his hand afterward and yet wee cease not to offend him still, but hold on from euill to worse: wee shall bee amazed to see what newe punish∣mentes hee will finde out, which wee neuer thought of. Therefore let vs not beguile our selues as though wee by our wit could mea∣sure both Gods punishmentes and all thinges belonging to his iudgement: but rather let vs vnderstande that they bee hoorded vp as treasures; and as often as wee bee••thinke vs of our faultes, let vs say with Dauid, Lorde who is hee that knoweth his owne sinnes?* 1.13 Truely Dauid played not the hypocrite in hiding himselfe, neither sought hee vaine and tryfling shiftes to disguise his sinnes: but after he had wel examined himselfe, hee sawe that God is a farre other manner of

Iudge than hee himselfe was, and (as Saint Iohn saith) farre greater than our owne con∣sciences.* 1.14 If our owne consciences accuse vs, for euery fault which wee perceiue in our selues God knoweth a hundred. So then, there is no more for vs to doe but to cry out with Da∣uid, Who is he that knoweth his owne faults?* 1.15 Lorde cleanse mee from my secret sinnes. The way then which wee haue to deale, is first & formost to doe our indeuour to search well the [ 10] euill that is in vs, and (when wee haue done all that wee can,) to conclude in the end that wee perceiue not the hundredth part, and that God must bee faine to clense vs from our ini∣quities, euen though wee perceiue them not at all. Let that serue for the one poynt.

Againe as touching punishmentes, If GOD maintaine vs in rest and at our ease, yea and thereunto doe also prosper vs: it must not make vs to fall asleepe. For why? He hath his trea∣sures [ 20] in the meane while, which are hoorded vp. Therefore let vs bee afraid, and al∣though the signes of his anger appeare not, but hee seeme rather to smile vppon vs: yet if any man finde himselfe faultie, let him flee to him and praie him to forbeare the putting forth of the treasures of his vengeance, and rather to clense vs from all our faultes, and to set vs so cleare from them, as we may come be∣fore his face without spotte, and vnblameable, [ 30] not in respect of our owne perfection, but be∣cause hee hath forgiuen vs our offences, and so buryed them as hee will not call them to account. After that maner must wee put that text in practise. And so at a worde let vs marke well, that it behooueth vs to awake that wee may liue as in the presence of God. Seeing then that nothing escapeth him, nor nothing fleeth out of his remembraunce, except it bee when he vouchsafeth to vse mercie towardes vs: and [ 40] lyke as hee marketh all our offences, so he hath wherewith to punish them, and hee can lay most horrible and dreadfull vengeance vppon vs: let vs not tary till hee execute such sen∣tence vppon vs, but (as I tolde you afore) let vs rather pray him to clense vs from all our sins, and to vtter forth the endlesse treasures of his goodnes towardes vs.

Nowe to confirme this lesson, Moses addeth, Vengeance is mine, and I will pay home in time conue∣nient. [ 50] Their foote shall slip, the day of their destru∣ction is at hand, the time thereof hasteth on ••pace. We see that when Moses sayd, This is layd vp in my treasures, hee meant it not simply of mens sins, but also of the corrections which God sendeth vpon such as haue offended him too much, & to shewe that hee hath meanes wherewith to punish them, which are vnknowen to men, and which shall amase them when they come to passe. In respect whereof hee sayth. Ven∣geance [ 60] is mine: As if hee should say, what thinke yee mee to bee? For you call mee God, and yet in the meane while yee acknowledge mee not to bee the Iudge of the world: and that is a robbing me of my glory and maiestie. And in deede, what is GODS beeing, but that when men haue liued in this worlde, they shoulde come to account before him, and he bee their Iudge? If wee scape Gods hand, so as our faultes abide vnpunished, and euery man might runne at rouers as hee listed, and in the meane while GOD should shut his eyes at them; what a thing were [that? Shoulde wee not make as it were a dead idoll of him? Yes certeinly. Here therefore GOD chalengeth to himselfe the office of reuenging, as if hee should say, Thinke not that my diuine being or this name of GOD consisteth in I wot not what an idle toye: but that it importeth that I gouerne the worlde with my power, that all thinges are guided by my wisedome, that my righteousnesse reigneth, and that I haue the dominion of the worlde in such wise, as all thinges must needes come to account before mee, that such as haue serued and honored mee may not loose their labour, nor the wic∣ked scape vnpunished which haue not ceased to breake all order and to worke mee despite. After this manner will I bee knowen to bee GOD, euen when you shall perceiue and feele my wisedome, power, and righteousnes. Now then, vengeance is mine (sayth hee) that is to say, I am the Iudge, and therefore be∣guile not your selues. It seemeth at the first sight that Moses saith not any thing here, which is not knowen and confessed of all men. For who will deny that God is a Iudge? And yet for all that, (as I sayd afore) after wee haue confessed it generally, euery of vs intangleth himselfe in his owne imaginations, and wee thinke not vppon it when it commeth to the offending of GOD, wee make no account of it, all is one to vs, wee bee as bolde as mad men. And must it not needes be then, that the knowledge which wee had thereof is ouercast with a slumber? Now then forasmuch as men doe wittingly deceiue themselues, by turning away from this doctrine, that is to wit, that GOD is the Iudge of the worlde: there∣fore are men here put in minde that vengeance it his, and that hee will not forget to exe∣cute his office. And so wee see now to what purpose Moses vsed that lesson.

Notwithstanding this, Saint Paul alledgeth the same euen properly also, thereby to restrein vs from reuenge and from taking vppon vs the thing that GOD hath reserued to him∣selfe.* 1.16 Now then my friendes (saith hee) re∣uenge not your selues, but giue place to wrath: for it is written; Vengeance belongeth vnto mee. There wee see howe Saint Paul asswa∣geth the choler and vnruly passions which cary men away, when they bee in a chafe. My friendes (sayth hee) reuenge not your selues, for yee must giue place to wrath, or else it is all one as if yee striued against GOD, and hindered him from dooing his office. But let him alone, for hee hath pro∣mised that forasmuch as he is the Iudge of the worlde, whensoeuer you bee troubled by your enemyes, hee will requite them with the

lyke: howbeit conditionally that yee beare all thinges patiently and meekely. For if yee will needes auenge your selues, it is all one as if yee did shutte the doore against GOD; as who woulde say, I will not tarie for him, but I wyll trie what I can doe of my selfe. Howe so? God is willing to bee your protector, hee is so grati∣ous to you all as to take you into his tuition, and to auenge you of your wronges: and you bee so vnpatient and fumish, that ye cannot find in [ 10] your heartes to tary his woorking. But whoso∣euer hasteth after that sorte, doeth as it were thrust himselfe into Gods seate, and that is a blaspheming of his name. Nowe therefore bee well aduised (saith hee,) and looke that yee giue place to GODS wrath, that is to say, that yee suffer our Lorde patiently and with a mield and quiet minde, to doe and performe the thing which hee hath promised, for as much as ven∣geaunce belongeth vnto him. [ 20]

Thus wee see nowe whereto this saying tendeth, and that Saint Paule hath applyed this text wisely, as whereof two thinges may bee gathered: whereof the one is, that for as much as wee see our selues continually giuen to shrowde our selues vnder hypocrisie, wee shoulde alwayes liue in feare and warinesse: assuring our selues that when wee haue playde the beasts neuer so much, and when we be ne∣uer so besotted in our sins, we shall haue made [ 30] neuer the better market, but in the ende GOD will needes perfourme that which he speaketh heere. For why? Hee cannot bee God but that therewithall hee must needes bee Iudge of the world also. Therefore let vs liue in awe of him. Secondly wee haue wherewith to comfort vs, in that wee see he will auenge vs of our enemyes; if wee indeuour to giue our selues wholly vnto him, and to keepe our selues brooded vnder his winges; for if wee suffer him to guide and go∣uerne [ 40] vs by his holy spirit, and indeuour to fol∣lowe his woorde, the vengeaunce which is to bee feared of all the despisers of his Maiestie and of all that striue against his woord, shall bee turned vppon our enemyes, and in so doing our Lorde will shew and confirme the fatherly loue which hee beareth vs. To bee short, on the one side this doctrine prouoketh vs to bee afrayde to prouoke the wrath of our GOD wittingly, for feare least wee feele his horrible vengeaunce. [ 50] And on the other side it gladdeth and cheareth vs, bycause wee see that GOD vndertaketh warre against our enemyes, to reuenge our wronges as if they were done to himselfe. Now therefore if wee will obey Saint Paules exhorta∣tion, wee must note that we must not onely re∣ferre all reuenge vnto God: but also holde our selues as brydled or imprisoned, and not desire to haue GOD to execute all thinges which we haue imagined in our owne fansies. For there [ 60] are which wil not reuenge themselues with their handes, but yet they woulde haue GOD to ex∣ecute whatsoeuer they haue conceiued in their owne brayne, yea and they doe euen pray vnto GOD to thunder downe vppon their enemies. But contrariwise wee bee commaunded to pray for the welfare of them that doe vs harme.* 1.17 Then must we not onely abstaine from reuenge, but also pray GOD to forgiue our enemyes, and to turne them, and to haue pitie vpon them. For if we auenge our selues, howe doe wee leaue it to Gods wrath to bee auenged? True it is that if our enemyes bee vtterly past hope of a∣mendment, wee must put them into the hande of the Iudge. But vntill such time as there bee no more hope of recouerie, let vs alwayes de∣sire their conuersion vnto GOD, and let vs further them thereunto, by teaching them as much as wee can. Therefore, to giue place vn∣to wrath, is not onely to keepe our handes ty∣ed vp, that wee doe not murther men: but also to brydle our affections, so as wee wish not any euill to our enemyes; but rather (whyle they be conuersant with vs heere beneath▪) to desire God to haue pitie and mercie vppon them, so long as there is any hope of them.

Let vs nowe goe forewarde with the saying of Moses. To mee (sayeth hee) belongeth Reuenge and Requitall, or I will requite it. For the woorde which Moses vseth may well be translated thus: Vengeaunce is myne, and therefore I will requite it. As if our Lorde shoulde say, I will doe my duetie: for I am not as mortall men, which doe often fayle, pretending great tytles and dooing no∣thing in effect. Seeing then that vengeaunce be∣longeth to mee, I will pay euery man according as he hath deserued. And so thereupon he con∣cludeth, That their foote shall slip in conuenient time. Here Moses meant to shewe, that whereas God had spared the Iewes, it did not therefore follow that he had quite and cleane discharged them, but that his bearing with them was to see if they would at length returne to him againe, and that for as much as hee sawe them stubborne, they should catch a fall in the ende, yea euen in the turning of a hand. He addeth expressely: in time conuenient, to shewe that hee knoweth that it be∣hooueth him to moderate his roddes, and that it is not to bee sayde that hee foresloweth too long, when hee is not hastie. And why? By∣cause hee doeth thinges in their due seasons. Therefore wee must let him alone with the do∣ing of his woorkes in such measure as he listeth: wee must not hast Gods vengeaunce after our owne fansie. And hee vseth this comparison, That their foote shall slyde, or slip. And why? For wee see howe the wicked misbehauing them∣selues against GOD, doe vaunt themselues a∣boue other men, and are not contented with their owne place and degree, but they suppose that without winges they can take the Moone with their teeth, as the common saying is. For as much therefore as they exalt themselues a∣boue other men, and would as it were set their feete in all folkes neckes, yea and that they make countenaunce to bee no more subiect to GOD himselfe: Moses sayeth expressely that their foote shall slip. As who would say, Thinke they that they shall keepe their footing? Thinke they themselues so well rooted and grounded, that they shall neuer bee shaken? Nay, but as it is sayde in the tenth Psalme,* 1.18 They shall stum∣ble,

and I will make them to slyde.* 1.19 According whereunto it is sayde in another place, Lorde thou hast set their feete in slipperie places. To be short, Moses meant to shewe heere, that God will ouerthrowe all the despisers of his woorde. When they haue long time looked aloft, and florished and prospered among men, yea and triumphed ouer others: hee will at length make them to stumble. Therefore let vs not trust to our state, neither let vs abuse our selues when [ 10] wee bee vphelde and vnderpropped, so as the worlde fauoureth vs and wee haue stoore of worldly helpes to mayntaine vs. For why? Vn∣lesse God holde vs fast, and that wee rest vppon him, surely wee bee in slipperie places: for al∣though wee perceiue it not, yet is there nothing but yee in this world. One speciall poynt then which wee ought to note well, is that wee must not thinke to haue any stay but in the grace of God. When he vouchsafeth to maintaine vs by [ 20] his power, then may wee assure our selues that wee bee well grounded. But if he bee not fauou∣rable to vs, if he vpholde vs not: let vs assure our selues that wee stand vppon yee, and wee shall not neede any thing to ouerthrowe vs. And al∣though it befall vs not so at the first dash, yet let vs assure our selues that the conuenient times are in the hand of God, who knoweth well the fit seasons, and that if they bee not to day, they will bee to morrowe. And that is a thing which [ 30] ought to waken vs well, and make vs to looke a∣bout vs for feare of this lesson.

Also on the contrarie part it ought to bee a comfort to vs to see howe our Lorde ouerruleth all thinges in this worlde, and that although the wicked which seeke our ouerthrowe bee now ex∣alted, and haue such authoritie that they make all other men to tremble: yet our Lorde will giue them the slip, and trip vp their heeles. Yee shal see them vaunt themselues, ye shal see them [ 40] looke as bigge as though they would swallow vp Gods Church, yee shall see them make stoute bragges, the thrusting foorth of their hand is y∣nough to sweepe downe all thinges a hundred leagues off; & yet ere they can turne their foote, they are cast downe and all their attemptes goe quite and cleane backeward. Now when wee see these thinges, truely it is ynough to astonish vs and to abash vs: but yet on the other side seeing it is sayde that they stande vppon yee,* 1.20 [ 50] God will make them to stumble. The remem∣brance wherof being wel printed in our mindes, woulde put away all impedimentes that keepe vs from fleeing vnto God, & from praying him to vouchsafe to hold vs alwaies vnder his protecti∣on, vnder the which, (do the wicked what they can against vs) they shall neuer bring it to passe▪ Thus much concerning the conuenientnesse of the time, and the slipping or slyding wherof Mo∣ses speaketh here. [ 60]

Nowe to knit vp the matter withall, hee sayeth, That the day of their destruction draweth nigh, and that their times are comming in hast. This serueth still to touche those the better, which doe easily beare with their owne faultes, and cast the time behinde their backes, as they say. But GOD telleth vs that suddainly ere they thinke of it, yea and euen when they warrant themselues peace and rest, their destruction shall come vppon them, accordingly as the Scripture doth oftentimes put vs in mind there∣of,* 1.21 and not without cause. For wee see howe men do take their aduantage, bycause they ima∣gine that whē God hath borne with them a day, a moneth, or a yeere, it shall bee so still for euer after. By this meanes ye see how men doe rec∣ken without their hoste, bearing themselues in hande that tyme is woorth monnie, according to the common prouerbe which hath raigned at all tymes. For this cause it is sayde, that the wicked must feele Gods hand in such sorte, as that they shal bee ouerwhelmed ere they thinke of it.* 1.22 And therfore the Scripture likeneth them to a woman with Childe: for she is ouertaken in lesse than the turning of a hand. Euen so is it with those which are full of Gods wrath accor∣ding to their feeding of it in themselues. And yet for all that, they go on still and keepe their olde trade, bearing themselues in hand that God is a great way off, and that they shall haue forewar∣ninges a long time before they feele the blowes. But they be amased to see how God hath vtterly destroyed them.

For this cause it is sayde, Your dayes make haste, your time is at hand. And that is the thing which Moses looked at. Therefore let vs now looke to benefite our selues by this lesson, and let vs make our cōmoditie of it in such wise, as we may walk in y^e feare of our God. Although things seeme to be in quiet, yet let vs not cease to haue an eye to his wrath. For that is a thing wherein our fayth must be exercised. If our lord spare vs and deale not roughly with vs as we deserue; let vs thinke, alas, yet haue we offended our God exceedingly, and thereby deserue well that hee should looke sternely vpon vs: and yet notwithstanding hee sheweth himselfe to haue pitie vpon vs, but yet must not that cause vs to fall asleepe. The first thing then which wee haue to remember vppon this place, is that wee must haue an eye to Gods wrath a farre off as though it were at hand. The second is that we must be of good comfort when God seemeth to be as it were asleepe and letteth the wicked alone, and toucheth them not so much as with his litle finger, but seemeth euen to fauor them. Let vs assure ourselues that their state is neuer the better for all that. For it shall amase vs to see how God will worke more in one day, than wee looked for in ten yeeres. Yee see then after what manner the faythfull ought to hold themselues in awe. Namely that when we haue bethought vs of Gods threateninges, and considered that his Iudgementes make haste in comming: we may be sure that we shall not lin∣ger ouerlong in this world, but that God wil per∣forme this saying of his by the prophet Abacuck,* 1.23 that although he shew not himselfe to haue pity vpon his children at y^e first: yet will he performe his promises: and although he doe it not out of hand, yet shall we perceiue in the end, that they make hast, that is to say that they be comming in time conuenient.

Nowe let vs fall downe in the presence of our good God with acknowledgement of our faults, praying him to make vs perceiue them better than we haue doone, and in the meane while not to suffer vs to settle still in our leawde dea∣linges and offences, nor to yeelde him such bit∣ter fruites, that in steede of beeing his inheri∣tance wee shoulde become as Sodome where all manner of outrage was committed; but that be∣ing gouerned by his holy spirite, wee may bee [ 10] cleansed from all our wicked affections, y^t hauing brought him foorth such fruite as hee requireth, we may be gathered vp into his glorie, to be ta∣ken and auowed for his children: And that whē he chastiseth vs we may so benefite our selues by his corrections, as wee may not become vnre∣formable, but returne to him out of hande, to the ende we may not onely bee exempted from the curses wherewith hee threateneth the skor∣ners of his worde; but also be mayntained by his defence, and his wrath and vengeance bee tur∣ned vppon our enemies, to the better assuring of vs that he is our God and Sauiour. That it may please him to grant this grace, not only to vs but also to all people and Nations of the earth, &c.

Notes

• * 1.1

  〈◊〉〈◊〉. 7.22
• * 1.2

  〈◊〉〈◊〉. 12.
• * 1.3

  Esa. 1.24.
• * 1.4

  Esa. 5.1.
• * 1.5

  Matt. 21.33
• * 1.6

  Ier. 23.14. Ez. 16.46.15
• * 1.7

  〈1 paragraph〉〈1 paragraph〉
• * 1.8

  Eze. 16.49.
• * 1.9

  〈◊〉〈◊〉 ••3.50.
• * 1.10

  〈…〉〈…〉.10.
• * 1.11

  〈…〉〈…〉.9.
• * 1.12

  Dan. 7.10.
• * 1.13

  Psal. 19.13.
• * 1.14

  ••. Iohn. 3.20
• * 1.15

  Psal. 19.13.
• * 1.16

  Rom. 1••.1••▪
• * 1.17

  Matt. 5.44.
• * 1.18

  Psal. 10 6.
• * 1.19

  Psal. 37.9. Psal. 75.18.
• * 1.20

  Psal. 73.18.
• * 1.21

  Esa. 57.21
• * 1.22

  Esa. 13.8.
• * 1.23

  Abac. 2.3.