Sermons of Master Iohn Caluin, vpon the booke of Iob. Translated out of French by Arthur Golding

The .lix. Sermon which is the third vpon the fiftenth Chapter.

17 I vvill tell thee, heare me: I haue seene, and I vvill declare vnto thee.

18 VVhat vvise men haue told, as they receiued it from their fathers, and haue not concealed it.

19 To vvhom alone the land vvas giuen, and the stranger passed not through them.

20 The vvicked is alvvayes as it vvere in a trauell of childe, and the number of yeres is hid from the outrageous.

21 The noise of feare is in his eares: vvhen he is in peace, behold the destroyer shal come vpon him.

22 He beleeueth not to get out of darknesse: he shall see the svvorde.

YEsterday we sawe in what plight man is when hee is out of Gods fauour: that is to wit, that ther is [ 20] nothing but confusion and filthi∣nesse in him: so farre is hee off from beeing able too haue anye rightuousnesse that maye stande before God. Nowe in the meane while we haue to consider Gods great goodnesse towardes vs in clothing vs with a rightu∣ousnesse that surmounteth the ryghtuousnesse of Aun∣gels. VVee bee as wretched and miserable sinners as can be, and yet notwithstanding God maketh vs ryghtuouse [ 30] after a more excellent and precious maner than the very Angels are as in respect of their nature onely (for other∣wise, they be partakers of the glory of Iesus Christ,) by∣cause he is the common head of all. For Christes rightu∣ousnesse is giuen vnto vs, which farre excelleth the righ∣tuousnesse of the Angels. And heerein wee haue cause to magnifie the goodnesse of our God. But in the meane season let vs come to the matter that Eliphas pursueth heere. He treateth of a thing that it is true in it selfe, if it were rightly applyed: that is to witte, that the wicked neuer [ 40] haue any rest, but are in suche vnquiethesse, as they neede none other hangman to torment them than themselues. But heerevpon he concludeth amisse, that Iob is a wicked man. For although hee were astonished at his greefes, yet notwithstanding (as hath bene sayde already) hee ceassed not to trust still in God. The doctrine therefore (as I said) is good and holy: but the same must bee applyed accor∣dingly. And for this cause I tolde you that in reading the holy scripture, wee must alwayes pray God to giue vs the skill and discretion to perceiue to what end he tendeth, [ 50] and what his drift is, that wee may fare the better by that which shall bee shewed vs: for wee shall goe continually backward if God driue vs not forward. But to the ende we may take the more profit by that which is conteyned here: let vs followe the processe of Eliphassis wordes, Heere mee (saith he) and I will rell thee what I haue seene. Hee speaketh of his owne experience: and afterward hee ad∣deth, that the same doctrine was receiued and hilde after the same manner among the wise men too whome God hath giuen the grace not only to be able to rule well thē∣selues, [ 60] but also to haue the gouernment of Realmes and countries: and he addeth, that they hild them peaceably with out any passing of stranger through them: that is to say, with∣out any mans vsurping of that whiche God had put into their handes. Verely whensoeuer God indueth men with excellent gifts, we must not dispise the same, but consider that the sprite of God dwelleth in them, and that if we be so skornefull as to refuse that which they tell vs, the in∣iurie thereof redoundeth not to a mortall wight, but too the liuing God. For thereafter as God vttereth his graci∣ous giftes, so will he haue vs also to receiue them to oure common profite. Eliphas therefore hath some good co∣lour and pretence to alledge the authoritie of such as had ruled Realmes and countries: but yet is not that inough, except we knowe that it is God which speaketh. And for performance thereof, ought we to trust to the authoritie of men? True it is that God commaundeth vs too bee teachable, and not to bee stubborneharted and harde to yeeld obedience, when we knowe that the thing which is told vs is true. And so ye see howe the authoritie of men ought to bee receiued. But if they fall to turning of the truth vpside downe, and to conuerting of it into falshood, there is no reason why men should bee wended vnto thē. Therefore we must beare this point wel in remembrance. For wee see there are two vngracious extremities. The one is when men reiect all knowledge and wisdome. For if there be any men among vs, whome God hath aduan∣ced aboue others, and vnto whome he hath dealt greater abundance of his holie spirite: it is certaine (as I sayde a∣fore) that in despising them, wrong is offered vnto God: Neuerthlesse, wee see many stubborne folke, which will not by any meanes submit themselues to the counsell or aduise of any man. There is also another extremitie, which is, that being possessed with a forecōceiued opinion that a man is skilful, of great wit, and wel experienced, we be so sotted therewith, as wee looke no whit further. But wee must not suffer our selues to be led so: for God doth al∣wayes reserue his owne right to himselfe. And what is that? Verely that we should be subiect to him alone, spe∣cially in cacos of saluation▪ True it is that there are ordi∣nances and ciuill pollicies of men, whereto wee must be obedient, but yet is all that referred vnto him, and de∣pendeth vpon him. In the meane season ye see here a re∣solute poynt, which is that God will haue vs to be taught at his hande. For when we yeld such authoritie vnto mē,

what do we else but rob God of his authoritie and prehe∣minence? This extremitie therefore is to be condemned as well as the other. The meane betwixt these two vices is, that when wee see that God hath bestowed of his gra∣cious giftes vpon any man, we must haue him in estima∣tion, take counsell willingly at his hand, and vnderstand that in despising him we doe wrong vnto God, bycause it is his will that we should honor such. Is it so? Yet not∣withstanding let vs not ceasse to discerne, least we be be∣guiled vnder the shadowe of some opinion that we shall [ 10] haue conceiued of some mortall man, and therby be tur∣ned out of the right waye, and God also disfeated of his preheminence by the same. Thus muche concerning this poynt. Now Eliphas addeth, that these men haue not concea∣led the thinges that they had learned of their forefathers. VVherein he sheweth, that they had behaued themselues faithfully. For whensoeuer God giueth vs the grace to be well taught: he doth it not for ourselues only, but to the intent that others also should be drawn to the same know¦ledge, and that we should all of vs bee partakers togither [ 20] of the thing that hath bin giuen vs. And heere ye see that Gods instructing of vs first, is to the end that when we see our neighbors ignorant, we should indeuer to leade them with vs into the same way wherevnto wee our selues are entred already. Hee that knoweth Gods truth, must not keepe it close to himselfe, as though it were but for him alone. VVhat then? He is bound to his neighbours. And therefore if he see them go astray, let him reach them his hande, let him call them to hym, and let him shewe them what hee knoweth. For wee neede not bee afrayde that [ 30] it shall bee any preiudice or hinderance to vs, thoughe all men bee made patakers of that which God hath gyuen first of all vnto vs. If a man haue but smal store of world∣ly goodes: surely if he deale them forth vnto others, he shall soone see the ende of them. But when God hath in∣lightned vs with his worde, and also giuen vs his spirite: the more wee laboure too giue vnto others, the more shall wee bee inriched our selues. Thus yee see a sentence which wee ought to marke well when Eliphas sayth, that those to whome God had giuen singular giftes aboue o∣thers, [ 40] had not concealed the thing that they had learned of their aunceters. And heere also yee see the marke that God gaue vnto his seruaunt Abraham, to shewe that hee would vse well and faithfully the couenant which he had receyued. Abraham (sayth hee) will indeuer to teache his housholde and those that are to come after him: hee will shewe them the ordinaunces and Statutes of the Lorde. Then lette vs marke well, that when God openeth oure eyes, and is so gracious to vs as to teach vs his truth: it is not too the end that euery man shoulde keepe it to him∣selfe, [ 50] and other men haue no parte nor portion of it: but we must (as much as in vs lyeth) draw all the world to it. Nowe then seeing we be bound to all men in general, yea euen vnto those of whome God hathe not giuen vs the charge: what ought a housholder to do towards his ser∣uauntes and children? VVhat ought a minister of Gods worde to doe, who is specially appoynted to that office? VVhat ought a magistrate to do, seing the sword is giuen vnto him, and he sitteth in Gods seat? Then let vs marke well, that although we haue nothet wife, children nor ser∣uantes: [ 60] yet notwithstanding if God haue bestowed any gifte v̄pon vs, we be bound to distribute it abroade, and to make it common to all men to their edification. Marke this for one poynt. Much more reason is it, that if a man haue a housholde, he ought to be so much the watchful∣ler and carefuller to instructe and teache those whome God hath committed to him, and of whome he shall ren∣der an account. Such as are ordeyned to be Shepherds to feede Gods people, muste imploye all their strength and power therevpon, nother muste they openly or particu∣larly conceale that which they haue receyued: according wherevnto Sainte Paule sheweth that hee is cleare from blud: that is to say, he is not faultie before God, for hee had taught them Gods truthe faythfullye without ceas∣sing, as well at home in theyr houses as openly abroade. Also let the Magistrate for his parte looke too himselfe, and let him not through negligence quenche the lyghte that God hath put into him. But to the vttermoste of his power let him indeuer that iustice maye reigne and haue hir full course, that God maye be honoured and his truth receyued, and that leasings and all thinges that are contrarie to true Religion may be done away. Lo what wee haue to remember in this streyne. Nowe whereas Eliphas sayth, that God had giuen them the land and no stran∣ger had passed through it: it is to expresse that they had re∣ceyued an excellent prerogatiue from aboue. For it is certaine, that if a man be able to mainteine the gouerne∣ment that is put into his hande, it is a token that God fa∣uoreth him, and it becommeth him to acknowledge that benefite: For there is no pollicie of manable to do that throughly. Also wheras Eliphas sayth, that those of whom he speaketh, had reigned peasably, and that God had blis∣sed them in such wise as they were not troubled, but had so guided their subiectes as their dominion conteined in quietnesse: thereby we be done to vnderstand, that when God maynteineth states, and a countrie is in peace, wee must not father it vpon mortall men, but acknowledge it to be the speciall benefite of God. And our acknowledg∣ing of it must not be honoring the men by whome God serued his turne in doing it, but also in yeelding God his due prayse. Nowe let vs come to the chiefe article that we haue touched. Eliphas saith that the wicked man is alway as it were trauelling with childe, that he neuer hath any rest, that hee is in continuall tormente, that hee looketh euer at the sworde, and that he knoweth not the number of his dayes. And our Lorde vseth the same threat against the transgressers of his lawe: namely that he will sende them such a feare∣fulnesse, that their life shall hang afore them by a thread, that their eyes shall bee sunken in their heade, and that they shall bee in such anguishe of mynde, that in the mor∣ning they shall say, who will warrant mee my life vntill night? and when night is come, howe maye I indure till tomorrowe? Lo howe God punisheth such as walke not purely according to his law. And in good faith what pure∣nesse is there in our life? If we desire to be at rest, and not to be tossed with any cares, it behoueth vs to knowe that we be in Gods protection, and we must be fully resolued of it: and then it is certayne that wee may passe through fire and water: that is to say, hap what hap will, wee shall bee sure of a good and stedfast leaningstocke. But if wee knowe not that God watcheth ouer vs, or at leastwise if wee thinke hee is against vs: wee must needes be afrayde

and not knowe where to become. Therefore it is not without cause that God vseth the said manace againste the transgressers of his law. And so is Eliphassis saying very true, that the wicked is alwayes fearefull according also as the Prophet Esay likeneth the thoughts of wic∣ked folkes too waues that beate one againste another. VVhen any tempest is, yee see the water stirreth, and the waues come rushing one againste another, and breake asunder. Euen so is it with a man that is not ayded by God. It is not any one passion that shall carrie him [ 10] away and torment him, but there shall bee many contra∣ries, and hee shall bee in such a pecke of troubles with it, that hee shall bee vtterly at his wittes ende. And so when it is tolde vs that the wicked man is in such vnquietnesse: Let vs assure oure selues that it is Gods rightfull venge∣ance vpon all those that haue not sought to bee at peace with him. And howe maye wee haue peace with God? By walking in a good and pure conscience: and specially by knowing that wee haue none other foundation too stande vppon, saue onely his mercy, in that wee bee in [ 20] his fauoure for our Lorde Iesus Christes sake: and that there with wee call vpon him, assuring oure selues to bee happie both in life and death, bycause it pleaseth him to be present with vs, and to receyue vs and gather vs vp to himselfe. Marke (I say) howe the way for men too haue peace with God, is to assure them selues that their sinnes are forgiuen, and to praye vnto him: and therewithall to walke in his obedience, so as they indeuer to haue a good and pure conscience towards their neighbours. And this peace is ioyned with a ioye, which Sainte Paule termeth [ 30] the ioy of the holy Ghost, which is when we bee streng∣thened by fayth. Saint Paule sayth that this ioy is ghostly, and he vseth that terme purposely, bycause the wicked do sometimes reioyce: that is to say, they friske and laugh and are merrie when all things goe well with them, and they forget themselues after such a sort, as they feele not their owne miserie, but become dull. Yea but this peace where with God filleth them, shall bee nothing at all to their profite. And what manner of peace is it? It is not for that they drawe neere vnto God: but rather they turne [ 40] their tayle vpon him. But the true peace which is hap∣pie and blissed of God, is when wee haue an eye vntoo him, and come to him, and thervpon are in quiet, assuring our selues that hee receyueth, reckeneth and auoweth vs to bee his so as he will not giue vs vp, but guide vs always both in life and death. Thus ye see what wee haue to re∣member in this sentence. Howbeit it is true that euer∣among, the faythfull are in suche troubles, as a man can hardly discerne betweene them and the dispisers of God: but yet in the end God setteth them at rest. For by [ 50] handling them after that manner, hee maketh them too knowe their owne weakenesse, that they maye humble themselues, and learne too call vpon him, and put them∣selues wholly into his hande, and trust altogither to hys goodnesse. Moreouer, somtimes he pricketh and spurreth vs, too come too him the more earnestly, and too beseech him to reach vs his hande, and to shew that he hath a care of vs, and that whensoeuer we bee tossed after that sorte, we neede no more but to vnlode our cares into his lappe, and to rest our selues there in all caces, and there to take [ 60] all our contentation and comforte. Yee see then that the faythfull may well be stricken with feare and troubling: but yet will God make them to feele what that peace is which hee is wont to giue to those that are his. And al∣though the same appeere not at the first brunt: yet in the end they shall alwayes bee comforted: according as it is sayd in the Psalme, Lorde thou hast comforted mee after the sorrowes of my mynde. For God may well holde vs short sometimes: but he will set vs at libertie in the end. And heere ye see howe that which Eliphas addeth ought to be expounded namely that the extorcioneres, euer the per∣son that is full of violence shall not knowe the number of his yeeres. The faithfull are at that poynt as well as they. Fur∣thermore, we heare what request Dauid maketh. Shewe me at leastwise (sayth hee) what my time is, that I maye take my afflictions in good woorth, when I perceyue that they shall not last for euer. VVe haue seene the lyke request made by Iob himselfe, saying that hee knewe not what the length of his time was, nor how long God was mynded to hold him heere. VVhy then doth Eliphas re∣ferre it specially to bee despisers of God, and to suche as are full of pryde and outrage? It is by cause they be full of care and thought for their life: and yet in the mean while wote not how to account it. And we for our part knowe that wee haue no certaine terme heere, howbeit that wee shall continue heere so long as it pleaseth God to main∣teine vs. Seeing wee bee come into the worlde, and it is God that hath set vs heere: wee must giue him leaue too holde vs heere, or to take vs away at his pleasure. In the meane season wee heere howe he telleth vs by his worde, that hee guideth vs altogether, the haires of our heades are numbered, that wee neede not to bee afrayde of any thing though wee were beset with neuer so many daun∣gers, and that wee ought not to surmise that thinges are mingled togither in the worlde, or that fortune beareth any sway. For although wee bee but sillie wormes of the earth: yet doth God thinke vpon vs, and he hath our life in his hand, and will keepe it well and safely. Ought it not to suffise vs when we know this protection of God? Seeing (I say) that we be assured that God keepeth a rec∣kening of our yeares and dayes, yea and that he numbe∣reth the verie haires of our heads: do we not perceiue a sufficient certaintie? And so it is not without cause that Eliphas sayth, that the extorcioners knowe not the number of their dayes. And why? for they seeke it with as great an∣guish as may be, saying: How now? May we liue yet still? Are we sure of this or that? But when they haue made their long disputations and great discourses: they always turne backe to a continuall vnquietnesse, bycause they rest not themselues vpon Gods prouidence. But we for our part must not do so, but we must pray vnto him, that after we haue put our liue into his hande, we may be qui∣er, whatsoeuer troubles befal vs: knowing that forsomuch as he hath made vs and fashioned vs, he is able to deliuer vs from all daungers whensoeuer he listeth to shew him∣selfe our deliuerer: and thervpon we must conclude, that he will watch ouer vs when we be asleepe. As much is to bee thought of that which Eliphas addeth: namely, that the outrageous man doth alwayes beliolde the sworde, that is to say, hee doth see the infinite daungers that hem him in rounde about, by reason where of hee qu••keth and is agast. This agreeth properly vnto Tyrantes. True it is

that their state may well seeme to bee happye. Howbeit they be so troubled in their myndes, that they perceyue it to bee better for them to haue bene of small and bace de∣gree, than too bee so honored and feared: and yet in the meane while they themselues are afrayde, not onely of men, but also of euerie leafe that shaketh vpon a tree. Ve∣rely there was a Tiran that confessed as much. For when one flattered him and sayde he was a Prince of such Ma∣iestie, as it might seeme that he was a God in the worlde, and that euerie man might desire to be in his state: If thou [ 10] (sayth hee) wart in the like cace that I am, and knewest as much as I, thou wouldest not wishe to chaunge thy state for myne. Herevpon, he caused a goodly banquet to bee made ready, and setting this his familiar friend in his own place, caused a naked sworde to bee hanged ouer his head with the poynt downeward. VVhen he sawe the daunger that he was in, he could nother eate nor drinke: and as for all the braueries that he had esteemed so highly afore, he made no more account of them. And this is it that Eli∣phat meeneth: namely that Tyrants and cruell folke shal [ 20] alwayes liue in feare, notwithstanding that they seeme to bee well at ease, and haue great power and gardes. And why? For they haue the sworde continually before their eyes. Some man will demaund, whither the faithfull shall not feele the daungers that threaten them. Yes certainly: yea and it is good for vs to feele them. For if we wist we were warranted, wee would not care to runne ynder the wings of our God, but we would play the colts that were broken looce. God therfore is faine to warne vs and put vs in mynd that we be besieged with a thousand deathes, [ 30] and that wee bee not able to step forth one pace without tumbling into our graue. VVhen wee consider this, and there withall see plagues, warres, famine, such store of mi∣series, suche store of diseases, and so many other incon∣ueniences both by beastes and by other thinges, so that looke howe many creatures we see in heauen and earth, wee see as many deathes or at leastwise as many thinges against vs: then we bethinke vs, Alas wee bee very wret∣ched creatures if God pitie vs not. Moreouer we be pro∣uoked to runne vnto him, and to saye: Lorde thou seest [ 40] that if thou sheeld me not with thy hand, I haue not one minute of an houre to liue, and therefore good Lorde voutsafe to preserue me. See howe the faythfull beholde the sword: howbeit in beholding it, they behold also the grace of God: and when they be made priuie to the dan∣gers wherein they are, they flee to the sayd suretie which is shewed vs so often in the scripture: which is, that if we put our whole trust in God, hee will not onely be a wall and dubble rampire to vs (as it is sayde in the Prophet E∣say:) but also a wall of brasse or steele: and at a worde, he [ 50] will be an inuincible fortresse to vs▪ Lo howe the faithful hauing behild the sworde, do neuerthelesse behold Gods protection, being well assured that although death seeme to manace them on all sides, yet shall not the sword come at them: and if it doe come, yet shall they not fall head∣long, as men say. But the wicked shall for their share haue this fearefulnesse, that the beholding of the sworde shall sinke into their stomackes, and make them say, beholde, such a daunger or such a mischaunce will light vpon me: is there no meanes to shift it off? On the other side they [ 60] shall see God pursuing them, with his darts ready to rush vpon them, and with his bowe bent▪ that is to witte, with his thunderbolts to strike them downe. No maruell then though they be greatly out of quiet, and in great distresse. And so wee see the difference that is betwixt the feeling of daungers by the children of God, and the troubles and fearesulnesse of the vnbeleeuers. True it is that some∣times the faythfull shall see the sworde, and be afrayde of it: but their feare bringeth them to that which I touched afore: that is too witte, God putteth them in mynde too humble themselues, and afterwarde draweth them home to himselfe, and giueth them the rest whereof they were destitute for a tyme to their profite. And thus ye see what we haue to remember in this sentence of Eliphassis. And when we once haue the knowledge of these things: then wee may well apply the doctrine to oure instruction and soulehealth. As how? For first of all we see what the state of man is. Ye see here a liuely picture, wherein our Lord sheweth vs, that while wee bee in this world, we must bee put in feare and not alwayes haue rest, but sometimes be disquieted. Verie well, yet for all that, euerie man go〈…〉〈…〉th astray, euerie man shrinkes away from God, and the mis∣chiefe increseth and groweth dubble, and therefore it behooueth the terrours too increase also and to become much more terrible, that they may daunt vs. VVhy so? VVee haue made warre against God, and it is good rea∣son that he should do as much to vs, yea and that al crea∣tures should be armed against vs. This done, For as much as we see the disease: wee must come to the remedie of it, which is, to acknowledge that our God wil not forsake vs, and that he tarrieth not till we come to seeke him, but preuenteth vs of his goodnesse, and sheweth vs that if we call vpon him, we may well put our life into his handes, and he will be a good and faythfull keeper of it. VVhen we knowe this once, then shall wee see, that God doth vs much more good in maynteining vs, and in taking vpon him the charge and office of preseruing vs, than if he ex∣empted vs from all daungers. Put the cace that men were in this worlde as in an earthly Paradise, so as nothing might trouble them. They should not bee so happie, as when in the middes of many afflictions and troubles they finde that God commeth downe, that is to say, aba∣seth himself so low as to thinke vpon them, and to watch for the preuenting of inconueniences, and for the bea∣ting backe of all daungers that might befall them, and putteth himselfe betweene them and their harmes, to the intent they should not be ouermated and troubled out of measure▪ Furthermore let vs vnderstand, that if God doe nowe and then leaue vs and withdrawe himselfe from vs, and hide himselfe in such wise as we perceiue not his suc∣coure, nor can be assured of his protection: we must not be dismayde for all that, but pray him to voutsafe to shew vs his countenance that we may see it for our more assu∣rance, according as we see howe Dauid speaketh: Lorde (sayth he) make thy countenance to shine vpon vs, and it will be much better for vs than if we had abundance of all kynde of goods. VVhen Dauid sawe himselfe at suche an afterdeale, and it seemed that God had giuen Sathan and the wicked men brydle, yea and that he was troubled also in his mynde so as there came no more help to him from aboue: Lorde (sayth hee) I desire no more but that thou make thy countenance to shine vpon vs: that is to say,

that thou giue me but some little tast of thy goodnesse, to knowe that thou hast receyued me. Thus yee see howe it behoueth vs too desire God too put away the grosse and thicke cloudes that hinder vs to perceyue the loue that he beareth towardes vs. Furthermore when wee see the wic∣ked in such trouble and vnquietnesse, let the same bee a brydle vnto vs. For we must profite our selues by Gods vengeances when wee see them a farre off vpon the wic∣ked. VVe must not tarie till God bende himselfe against vs, and til he rap vs hard vpon the pates. No no▪ but if hee [ 10] spare vs, and in the meane while we see he punisheth those that haue despised him, and shaken off his yoke: Let the same serue too holde vs in awe and warinesse, so as wee may say, Alas, we see heere these wretched caytifes that haue aduaunced themselues in pride and presumptuous∣nesse against God: & what paiment haue they? we see they need no hangman to torment them, VVhy, who is he that tormenteth them? It is god that persecuteth thē after that sort. Then let this wake vs and holde vs back, that we cast not our selues out of our boundes. Besides this, let vs also [ 20] be so much the more giuen too the seeking of this peace which is an inestimable benefit and treasure: & let vs hunt after it so much the more busily, calling to remembrance what S. Paul saith. The peace of god (saith hee) which pas∣seth all vnderstāding of mā, kepe your harts & minds: that is to say, when we be once sure of this protection of God that wee can resort vntoo him, not doubting but that hee receyueth vs as his owne children: he saith that that ma∣ner of peace surmoūteth all vnderstāding of man. VVher∣by he doth vs to witte, that wee comprehende it not, ex∣cept [ 30] God giue it vs by his holy spirit, as in verie deede he must bee faine to worke in vs, to make vs come too that poynt. And by the way we haue to marke, howe that for a conclusion it is sayd that the noise of feare shall alwayes sounde in the eares of the wicked and of the despisers of God, and that when they be in most quiet, the extorcio∣ner shall fall vpon them. Heere Eliphas speaketh twoo things: The one is that when the wicked are in their pro∣speritie, sodain destruction shal fal vpō them like a storme that they perceyued not, insomuch as it is said of thē, that [ 40] when they say peace, all is sure: and when they ouer∣uaunt thēselues agaynst God laughing all his threatnings to scorne: euen then will it come too passe that God shall ouerthrow them, when they mistrust it least. True it is that the scripture must needes bee fulfilled, which is, that the wicked shall feele the thing that he is afrayde of. But contrariwise also God will sende them that which they feared not, to roote them suddainly out of the lande. Ye see then howe Eliphassis meening is, that euen in the middes of peace, pilling and polling shall light vpon the [ 50] despisers of God But the cheefest thing is the said sound of fearefulnesse whiche shall alwayes afright them and holde them as it were vpon the racke. And what kinde of thing is that sound, whiche God sendeth them euen when al things are at rest, when there is no noise at al to trouble them. For yet neuerthelesse must this pursue them, inso∣much that they shall start and tremble at it, according as we see in the example of Caine. Beholde Caine had no rest, and yet who pursued him? God had appointed no iudge to arreigne him, neither had he any bodie to stande agaynst him. Verely the bloud of Abell cried out for ven∣geance. But as for men, hee was sure ynough, hee trium∣phed, hee built a Citie after the name of his eldest sonne, euery man stoode in awe of him, and yet in the meane while he quaked like the leafe of a tree. And wherof came that? Euen of the secrete voyce, of the voyce that was not herd with the eare, but yet was the same a dreadful noise, insomuch as although the wicked knowe not what it is that God sheweth them, yet notwithstanding they cease not to be continually agast. Nowe when we heare this, let vs pray God to make vs heere also the sweete and a∣miable voyce, whereby hee sendeth vs tidings of his fa∣therly goodnesse & loue. Thus ye see that the only reme∣die whereby we may bee deliuered of the sayde feareful∣nesse and astonishment where with the wicked are dis∣mayde, is for vs to beseeche God to make vs heare the voyce of the Gospell, where hee telleth vs that he recey∣ueth vs louingly, that he is our father, that hee accepteth vs as rightuous for our Lorde Iesus Christs sake, and that both in life and in death hee will alwayes holde vs in his hande. VVhen this voice soundeth in our eares, so as wee vnderstand it throughly, we shall not be dismaide at these deafe and blinde scarings, as the vnbeleeuers are: but wee shall bee surely fenced against all the dismayings that can betide vs. Therefore if we haue our recourse vnto God, and he by his holy spirite giue vs the grace too rest vpon his promises: let vs not doubt but he will stablish vs more and more in all the good things that hee shall haue giuen vs, and so strengthen vs by his power, that in all the ter∣rours of this worlde we shall euermore stand stedfast, vn∣till he haue taken vs into his eternall rest.

Nowe let vs cast our selues downe in the presence of our good God with acknowledgement of oure faultes, praying him to make vs feele them too our dislyking of them, and that in the meane time wee may not ceasse too trust, that lyke as hee receyueth wretched sinners vnto mercie, which is the thing wherein hee vttereth the rich∣nesse of his gracious goodnesse: so also it may please him to make vs partakers thereof: and that therewithall it may please him also too continue that which hee hathe begonne in vs, vntill he haue brought vs too the full and whole perfection▪ And so let vs all say, Almightie God oure heauenly father, wee acknowledge and confesse according too the truth, that wee bee not woorthie too lyft vppe our eyes too Heauen, too present oure selues before thee, nor to presume so farre as &c.