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

The .lxxvj. Sermon, which is the fourth vpon the .xx. Chapter.

20 He shall feele no suffizance in his bellie, nother shall he keepe his desire.

21 There is none of his meate left: Therefore shall not his goodes be multiplied.

22 VVhen his abundance is at the full, he shal be in anguish, all the hands of labouring men shal come vnto him.

23 VVhen he hath vvherevvith to fil his bellie, God shall sende him the dread of his vvrath, and make it to raine vpon his meate.

24 VVhen he fleeth from the yron vveapons, a bovve of steele shall meete vvith him.

25 The svvord shall bee dravven out and shall cut him: it shall passe through his gall, feareful∣nesse shall be vpon him.

ZOphar going forward with the matter that he delt with yester∣day, addeth here, that the wic∣ked man neuer hath any con∣tentation nor rest, nor shall fare any thing the better by aught that he leaueth behinde him, [ 20] nother shall his goodes thriue with his heire or successour. This sentence hath bin declared alredy. Howbeit, for the larger confirmation thereof it is repeted once againe, that we may beare it the better in mind, and also be the better perswaded of it. For if we see a man haue abundance of goodes, we are of opinion that he wanteth nothing, and that he hath contentation and all felicitie: so as he nee∣deth to do nothing else but take his pleasure, seeing that all things answer his harts desire after that māner. Marke [ 30] I pray you how we perceyue not the wretchednesse that is hid in them whome God curseth, but giue iudgement according to that which we see with our eyes. But Gods iudgement is inclozed in their bones, and in their maree. And therefore yee see it is for our behoofe to heare this sentēce often, that we may be the surer of it, and haue the remēberance of it printed in our hart. On the other side, when we looke vpon a rich man, we thinke that heauen & earth should mingle themselues togither to confound him. And therefore God declareth that although man [ 40] haue neuer so great welth, yet shall the same perish eue∣ry whit, and vanish away in such wise, as there shal be no∣thing for his heire or successor to hope for. VVherefore let vs marke well these two points, that we may learne to set more store by Gods blissing, than by all the welth in the world: and not be tempted too couet cursed riches, which cannot come to a good end, bicause God will scat∣ter them abrode. Lo whervnto this lesson ought to serue vs. So then let vs vnderstand first that our chiefe marke must not be to be well prouided of great abundance of [ 50] worldly goodes: but that God must be so singularly gra∣ciouse vnto vs as we may feele his fauour, that wee may be sure it is his will to be our father, and that we take our nurrishment at his hand. This is it that will giue vs both contentatiō and rest. But we see what the couetousnesse of men is, how their desire can neuer be quenched. Again what are these worldly goodes? Sure it is that we shall be bleared sometimes euen with blasts: but yet doth God opē the eyes of such as are so giuē to gathering of riches, that they perceyue howe they are nothing and that they [ 60] passe away swiftly as a smoke. So thē it is impossible that a man should be cōtented and satisfied, when he looketh no further but vpon the goodes that he hath in his hāds. The only meane to haue rest, & to see when we haue y∣nough, is that God shew himself our father, and that we beleeue that he hath his hande continually stretched out to giue vs al that euer we haue neede of. VVhen we haue this regard with vs, we shall haue good rest: & although we had but one bit of bread (as ye would say) yet notwith∣stāding for asmuch as we be sure that God is rich ynough to maintaine vs, we will waite vpon him for that whiche he promiseth. For he saith that the Lions and wild beasts (notwithstanding that they bee giuen too rauening, and seeme as though they would swallow vp all things) ceasse not to suffer hunger and scarsitie, wheras God nurrisheth those that are his in the time of derth. True it is that they shall not bee alwayes exempted from distresse: but yet will God succour them when they be come to extre∣mitie. This (say I) is the thing wherin the faithful reioyce. And that is the benefyte that is spoken of heere. For like as the wicked men haue no true discerning of a be∣nefite: so the childrē of God esteeme a morsell of bread to be a declaration that God is their father. And thereby they bee also confirmed, that as he hath susteyned thē to day, so will he do his duetie to morrow likewise, and that he hath alwaies wherewith to do it, and that his grace and goodnesse are neuer abated. This is the cause why it is sayd, that the goodnesse of God is laid vp in store for thē that feare him. True it is that our thinking vpon our bo∣dily nurrishment is not the principall point wherby God will haue vs to feele what loue and fauour he beareth vs: but that wee muste mount higher: namely that although wee were the veriest wretches in the whole worlde, yet hath God prepared riches for vs aloft in heauen, where∣vnto wee muste hie vs, and therevpon wholly set oure minds. Neuerthelesse looke whatsoeuer our good God doth to vs here bylow, it is as it were a foretast that he gi∣ueth vs of his souereine goodnesse. But now let vs come backe againe too the texte that wee alledged out of the Psalme: Lord how great is the abundance of thy good∣nesse, which thou hast laid vp in store for them that feare thee. VVherefore doth the Prophet speake so? Bycause that although God doo sheade out his bountifulnesse e∣uery where, (according as it is sayd that his mercie is vp∣pon all his creatures, yea euen vnto the brute beasts) yet the wicked and vngodly (notwithstanding that they cram themselues with Gods benefits till they burst) per∣ceyue not the goodnesse that is in him, but are vtterly voyde of the knowledge thereof. And why? For God

hath layde it vp in store for those that feare him. Thus muche concerning the firste poynte that is shewed vs heere, namely that wee must not deeme men happie for the great abundance of the goodes that they possesse: but according too their contentation. For it is vnpossible that suche as know not Gods grace, ne haue any care of it, shoulde haue contentation, bycause they knowe not what a benefite they haue, whiche is all one as if they had it not. Afterwarde it is sayde, that there shall bee no remaynder of their meate. This is a straunge thing, that [ 10] when a man shall haue heaped vp great goodes, and shall be likely too leaue his children as little kings, God will vndermine all, and there shall bee no remaynder lefte. Surely this falleth not out continually, nother (as I haue said) will God haue one vnchangeable rate kept alwayes in the execution of his iudgements in this worlde: (For what a thing were that? Then should nothing be reserued till the latter day.) But yet for all that, we shall perceyue some tokens of them, in that God consumeth some mans goodes after such a sorte, as it shall be apparant too mens [ 20] eyes, and yet not knowe where they be become, nor by what meanes he hath bin impouerished. VVhen we see such things, ought wee not to thinke that God executeth his office, and giueth vs occasion to thinke vpon him and to acknowledge him to be our iudge, to the intent we be not inticed to inordinate lustes as wee are wont too bee, nor surmise that oure happinesse consisteth in raking much goodes to ourselues, nor imagine that riches are e∣uerlasting, but rather come alwayes backe too this poynt of seeking our ordinarie foode at his hande both too day [ 30] and to morrow and all our life long? Thus yee see how we ought to practise this lesson. And when Sophar hath spoken after that manner, he addeth, that when the wic∣ked man is in his chiefe welth, he shall not ceasse too bee in an∣guish, and that the handes of all labourers shall come vnto him, or else that the hands of all men that are able to doo any great acte shall come vppon him. And so the sense may be dubble. The word that is placed there, betokeneth a man that is foreward in executing of things. It may bee taken for a man that laboreth, traueleth, or worketh: and [ 40] it may also be taken for a man that is disposed to doing of harme, wrong, or violence. Howbeit the playne mee∣ning is, that euery labouring hand shall come to the wic∣ked [to doo them seruice,] and yet the same shall not boote them at all. Lo what the summe is. Sophars mee∣ning is, that we ought not to beguile ourselues when wee see the wicked throughly stuffed, and that our Lord hea∣peth vp goodes in their houses, so as it should seeme hee were minded to giue them a hundred times more than he giueth to other men, and the whole world is ready to [ 50] do them seruice, in somuch that they haue men in fee, and euery man offereth himselfe vnto them, saying, Sir will it please you to imploy me? For when they haue all the hands that can be to labour to do them seruice, and to profite them: yet they shall not ceasse to bee in anguish. Behold a wonderfull iudgement of God, and therfore so much the more ought it to bee sensible too vs, that is to say, we ought to be touched with it so much the more. Is it not a thing against nature, that a man that hath where∣with to do himselfe good, so as he wanteth nothing, yea [ 60] and which (if he list to haue a great trayne) may haue a great number too take paines for him that he might liue at his ease and pleasure, should for all this, not be able to inioy his owne goodes, but liue in continuall griefe, and be afrayd least the earth should faile him? Surely it is a thing against all reason. Neuerthelesse we see welynough that God dothe persecute them after that sorte, bicause they haue gotten their riches by lewde practises, thereby shewing them right well, that all that geere can serue thē to no purpose, bicause he curseth euery whit of it. Behold (I say) a iudgement of God which is right straunge: so as if wee seeke how it commeth to passe, we shall not finde out the meane, and therefore we conclude that it is God whiche worketh so. Againe it seemeth to vs, that if wee haue the good willes and loue of men, so as euery man seeke to do vs seruice, all goeth well with vs and wee can neuer want. But it is saide heere, that when the wicked haue men after that sorte at their commaundement, so as they haue as it were a whole host of men that are ready to labour for their profite: it is nothing worth, and all is but continuall anguish. Heere therefore Zophar inten∣ded to inlarge that which he had sayd afore, I say hee in∣tended to giue vs a greater certeintie of Gods iustice vp∣pon the wicked. And for the doing thereof, he setteth before vs their wealth, and the good will that men beare them. Thus yee see how the riche men ruffle it out, and seeme to vs to be owners of all, & that God hath not (as yee would say) any more power to anoy them. See how men sotte themselues in their owne imaginations. But what shall their abundance boote them? Nothing at all. For wee see the wicked are in continuall anguish, al∣though they haue wherewith to make themselues mer∣rie, and neede no more but to say the word, and their ta∣ble is ready furnished for them. They haue seruants at their commaundement, they haue retayners in fee, and to be short, it seemeth that the world was created for none but them: and yet for all that, they cannot eate one mor∣sell of bread at their ease, as the poore man doth that is not worth past the valew of fiue shillings, and betaketh himselfe to God. For such a laboring man, liueth dayly vpon his dayes worke and when he hath dined he know∣eth not wherwith he shall suppe, but referreth it to God, assuring himselfe that at leastwise hee is in as good cace as the birds, that lift vp their billes to heauen, whom God feedeth. So (I say,) poore folke are in cace as the yong ra∣uens, according as it is sayd in the Psalme, and God nur∣risheth them by his blissing. VVe see it. VVherefore let vs learne to turne againe vnto God, assuring our selues that wee shall not want any thing if he take the charge of vs, and that though he giue vs no great abundance of goodes, his blissing shall suffise vs. I say let vs aduise our selues not to be sorrowfull though God be not so bene∣ficiall to vs as wee would haue him. And although hee deale sparingly with vs, yet lette not vs ceasse too haue franke harts. To be short, let vs not martyr our selues out of measure, vpon trust that he will neuer faile vs. Further it is a token of vnthankfulnesse in men, when God shall haue shewed himselfe liberall towards them, in giuing them great abundance of goodes, and yet notwithstan∣ding they be still doubtful, & neuer ceasse their thought∣full muzing vppon one thing or other. I say it is a token that they neuer were acquainted with Gods grace, or

else if they knewe it, that they haue not esteemed it as they ought. Then if God giue vs wherewith, let vs learne to content our selues, knowing that he setteth his goodnesse before our eies, to the intent we should learne to settle our selues vpon it, and there rest. There is also one other point: namely, that although wee haue wante of worldly goodes, and it is likely that many euils and miseries shall come vpon vs: yet must we withstand such thoughtfull conceits. True it is that wee cannot be vtter∣ly carelesse, nother must wee: but yet must we moderate [ 10] our passions, & specially we must consider what it is too be fed at Gods hand, so as wee may seeke foode of him, and also hang vppon his goodnesse without greeuing our selues too much. VVhen men are fauourable too vs, lette vs acknowledge that God dothe it for our com∣forte: but yet must wee not reste still vppon men. For God can curse their labour in such wise, as they shall rise early and go late too bedde, and yet speede neuer the better. Then neede wee no more but Gods blissing, and though wee bee destitute of all helpe, his onely [ 20] grace will bee ynough for vs: but contrariwise, wee may haue the whole worlde on our side, and yet if God reach vs not his hande, it is certaine that all shall go backward. Thus yee see what is shewed vs by this sentence. If wee could practize it, wee had profited for all oure lyfe long. But it is a piteouse cace, that when euery of vs shall haue confessed these things, (as wee be sufficiently conuinced of them) wee cannot settle our selues vppon them: and so wee do well shew by the effect, that we be∣leeue not that there is none other thing than Gods only [ 30] blissing, that dothe men good and giueth them conten∣tation. For we cannot haue an eye vnto him. If he exer∣cise vs now and then, and withdraw his hand and giue vs not such abundance as we would wish: we acknowledge not that he is almightie to succour vs. And yet notwith∣standing, his meening is too call vs thither by afflicting vs, as if he should giue vs some strokes of the spurre too prouoke vs too seeke him, and to desire him to pitie vs. And to our seeming we neuer haue sustenance ynough, except we haue abundance in our hand: nother consider [ 40] we that if it please God to deale sparely with vs, his only blissing will suffice vs better than all the welth of the worlde. But lette vs passe further. It is sayde, that when the wicked shall haue filled his bellie, God will sende him the terroure of his wrath, and it shall rayne vpon his meate. This is a confirmation of that which we haue seene erewhiles. True it is that Zophar passeth further: for he had sayde, that the wicked shall liue in anguish, and that although they bee throughly furnished and stored of all things, yet shall they not ceasse too bee incombered, bycause [ 50] God giueth them not contentation, but rather stings and secret prickings, in somuch that they be fayne to martyr themselues continually: yea and although men indeuer themselues to serue them, yet shall it not further them at all. After that Sophar hath sayde so, hee addeth, that it may well bee that the wicked shall not feele Gods curse at the first stroke, and that they shall welter yea and boast themselues in their good fortune, as they tearme it. To bee short, yee shall see the wicked men liue at such ease, (too outwarde appeerance) as it shoulde not seeme that [ 60] they feele Gods wrath. But beholde saith Sophar, in the turning of a hand God will make it to rayne vpon their meate. And what shall it rayne? the rage of his wrathe. VVee see that which I haue touched already: whiche is, that heere is a higher step than that whiche I haue ex∣pounded already. For the anguish whereof mention hath bene made, and the vnquietnesse and comberance that the wicked haue, springeth of their continuall distrust. For they haue no regard of God: and in this world there is nothing to trust vnto: and therefore they be in greate vexation of mind. Neuerthelesse it is sayd, that they shall be at their ease for a time, and they shall be dazled, so as too their owne seeming they shall bee happie in all re∣spects. VVell, doth it therefore follow that Gods blis∣sing is vpon them? No. How then? God suffereth the wicked to runne riot so more and more, and when they put their trust after that sort in their riches, they doo but prouoke God further. For they know not him of whom their wealth commeth, and therevpon take occasion too ouershoote themselues so much the more. Thus ye see how brutishe the wicked become when they haue not the sayd vnquietnesse to pricke them, but are at rest and contente themselues, weening that all goeth well with them. But so muche the more must Gods vengeaunce increace. VVhy so? Bycause they haue gotten their goodes amisse, bycause they haue them by craft and ex∣tortion, bycause they bestow them naughtily, and bicause they succour not suche as haue neede, but rather are as gulfes. Moreouer they bee so vnthankefull and proude against God, as it shoulde seeme they would worke him spite, to whom they bee so greatly bound, as though they were not beholding to him for any thing. They presume vpon their riches, they make their paradise in this world, they thinke thēselues peerelesse, and make them hornes too dosse against God. Beholde (I pray you) the top of all iniquitie, whiche causeth Gods vengeance to bee the more horrible vppon their heads. And Sophars intent is now too say, My friends although yee see the wicked vtterly besotted in their welth, and that they bee of opi∣nion that no harme can light vppon them, yet let vs not thinke their cace too be the better for that. And why? For euen when they shall thinke vpon nothing but ma∣king good cheere, and all the worlde is in loue with them: then will God send the fire of his wrath, whiche shall fall vppon them as a tempest and as a raine that commeth suddainely. In Sommertime when a little blast woulde serue a mans turne, beholde there commeth a suddaine storme vnthought of. Euen so likewise Gods wrathe shall bee suddayne when hee listeth too punishe men. And so yee see there is none other shifte for vs, but too shroude our selues vnder the shadow of Gods goodnesse. For then are we in safetie, whither he giue vs abundance, or whither he deale sparingly with vs. VVhen wee bee vnder his hande and protection, one bit of bread will be as good to vs for our nurrishment, as Manna from Hea∣uen. And if wee haue abundance, wee shall perceiue that therein God sheweth himselfe a father too vs, and hand∣dleth vs as his children. The faythfull therefore will eue∣ry way fare the better by the things that God sendeth them. But as for the wicked, they may well haue wherewith too burst, but yet muste God throwe them downe, and turne their goodes too their harme. VVee

see what be fell too the people of Israell. They were not contented with the heauenly Manna, it was to vnsauerie a thing for them: but they had a longing to the meates which they had bin accustomed to in Egypt. VVell, God sent them their meate in such quantitie, as they did cast it vp agayne. But what? while the meate was yet in their throtes (as it is sayde in the Psalme) the wrath of God came vpon them. Thus yee see how God stealeth vpon men vnwares, euen in the twinckling of an eye, vpon thē that thinke not themselues subiect to him. So then if our [ 10] Lorde giue vs any goodes, let vs learne not too intangle our selues in them, nother lette vs make a graue of the thing which ought to be a ladder for vs to climbe higher on, as the vnbeleeuers do, who hie them not to God whē they haue goodes, but snarle them selues in them: Ther∣fore they make a graue of them too fasten themselues to the earth withall. But contrariwise, we must make a ladder of the goodes that God giueth vs in this world, to climbe vp aloft on it, that wee may be led vnto him, and by knowing his goodnesse and fatherly loue, apply all his [ 20] benefits to such vse as he meeneth them to vs. VVhat is too be done then? Though wee haue meate and drinke, yet neuerthelesse let vs lifte vp our eyes aloft, and desire God to feede vs. For wee must be throughly perswaded, that it is not the meate that we take sustenaunce of, but it is the onely power of God that maynteyneth vs. Agayne the meate may perishe although it be in our mouthes: or else it shall be turned into gall and poyson in our bellies. But are we full fed? Let vs thanke God for hauing care of vs, and for continuing his fauour towarde vs, and by [ 30] that meane lette vs bee the more prouoked to serue him. Thus yee see what wee haue to marke in this sentence. Now Zophar addeth, that when the wicked man fleeth from yron weapons, be shall meete with a bow of steele. VVhereby he signifyeth, that God hath many wayes too persecute and punishe the wicked, so as they shall not bee able too scape his hande, what shiftes or attemptes soeuer they make. Truly the wicked will alwayes be seeking how to shunne inconueniences, and to bring it about, they will be bold ynough to despize all things. And Zophar also [ 40] meant to bewray their presumption, when he sayde that the wicked shall shunne the yron weapons: as if hee had sayd, True it is that the wicked are ware and wise ynough (to seeming) to eschue all inconueniences: and assoone as they foresee any inconuenience, streightwayes it must be remedied, and such order and such must be taken for it. The wicked therefore shall not be so fast asleepe, but they shall alwayes haue an eye to the ordering of theyr affaires. But what for that? do they turne vnto God when they intend to take order for them? Do they make their [ 50] recourse to him, to receyue counsell at his holy spirite, that hee may bring all their enterprises to a good ende? No. There is nothing with them but pride and stateli∣nesse, in somuche as they thinke they shall welynough finde very good and conuenient shiftes in their owne braynes. Agayne they know not howe it belongeth too God to guide all things and too leade their doings too their end and marke. The wicked yeld not that honour vnto God. So then, they consult, they beate their braynes (as the Prophet Esay saith) they make their discourses, [ 60] they conclude, and they beare themselues in hande that they can go through with all things, and bring them too passe as they themselues haue deuised. But God sheweth that all shall fall out cleane contrarie too their attempts, bycause they haue bene so caried away by their owne fond fancies. Then let vs marke well, that if the wicked be neuer so suttle, and it seeme also too be easie for them to find startingholes, by reason they haue laid so well for their affayres aforehand: yet notwithstanding God will find them out in the ende, and they shall not be able too scape out of his nettes. This is in effect the thing that is shewed vs here. And why? For God hath diuers meanes to persecute his enimies. He is not as an earthly Prince, who when he hath made great preparation, preuailes not by it at all, but is disappoynted of his hope, and is new to begin againe. But without remouing, or without deui∣sing any thing, hee needes no more but too speake the word, and it will bring more to pafse than all the armies of the worlde. VVe see how he hath incountered his eni∣mies diuerse times. Did he rayse any great hoste of men when he punished. Pharao and all the Egiptians? No: he sent him woormes and filthynesse. Beholde how God woorketh when it pleaseth him. Agayne if he suffer the wicked too scape some harme: it foloweth not that they by their policie haue ouercome Gods hande which was against them. But our Lord suffereth it, too the end that their condemnation shoulde growe the greater, and that they should waxe wilfull in their opinion, according al∣so as wee see it come too passe. For when the wicked es∣cape some aduersitie vnouerwhelmed: they do but shake their eares, and they be quite dispatched, as they surmize: and therevpon they take greater libertie afterwarde. God then doth now and then send but some small ad∣uersitie to the wicked, and pursueth them not with any greate rigoure, but lets them go as if they were escaped scotfree. But what? It is to dubble it anone after. For in so much as they scoffe at Gods pacience, and prouoke his anger more and more: he also must be fayne to vtter his roughnesse, and to thunder vpon them, and whereas he had scarce giuen them a ticke with a rod: he must bee faine to draw out his sword against them, and too take his bow and shoote at them. And therefore let vs learne to minde this saying well aforehand, too the ende that if our Lorde visit vs, we may not thinke to shunne the mis∣chiefe by our owne byleapes, but rather commit our∣selues vnto him, that in sted of persocuting vs as his dead¦ly enimies as we deserue too be, he may voutsafe to take vs to mercie. And this is the cause why his threatnings are repeted so often in the holy Scripture. For it is not heere onely that it is sayd that the wicked man shall flee from the weapons of yron, and meete with a bow of steele: But we see how the Lord himselfe speaketh it by his Prophet, saying. It shall be too small purpose for thee to hide thy selfe in thine house: If thou go out into the feelds, thou shalt meete with wilde beasts: when thou art escaped from the mouth of the Lion, there shall bee a Beare that shall find thee welynough. Heereby our Lord sheweth, that he hath all creatures in his hande, and can serue his owne turne with them to persecute men, so as wee cannot make account to be discharged, till wee haue found fauoure in his sight, and that he haue pitie of vs. So then the onely meane to be sure and safe, is that God

haue receiued vs. But if we flee aloofe frō him, he hath too long hands, and when hee hath drawne his sworde, he hath a bow also, that is to say, he hath so many sortes of chastizings and punishmens, as in the ende wee must needes fall vnhappily, except we be reconciled vnto him, as I haue shewed alredy. Nowe like as God threatneth swords, bowes, wild beasts, and Scorpions to such as lift vp themselues against him, and stoutly harden them∣selues against his hand: so also on the contrarie parte hee sheweth, that hee hath wayes without number too saue [ 10] those that flee for refuge to his goodnesse, and put theyr trust therein. True it is that wee shall be inuironed with many miseries, and many deathes shall lie in wayte for vs: but God also hath diuerse wayes to succoure vs, yea which are to vs incomprehensible. Therefore when wee be vnprouided of all meanes, so as it shall seeme too vs that we be vndone, let vs bethinke our selues thus: God hath some issue of death which is knowne to himselfe, and the same is hidden from vs, bycause he intendeth to exercise our fayth, let vs tarrie till he discouer his good∣nesse, [ 20] and when it shall please him, to make his counte∣nance to shine vpon vs, then shall we perceiue that we be in life euen in the midds of death. Ye see then that the threatnings which God maketh to the wicked, ought to make vs too resort vnto him, and so shall wee haue full matter of gladnesse and rest, notwithstanding that wee be in many daungers, and that assoone as wee bee passed out of one, another is at hand, and it seemeth to vs that we can neuer be deliuered. For like as God hath swords to punish the wicked: so hath he infinite deliuerances to [ 30] succoure his faithfull ones. Lo in effect what wee haue to remember in this verse. And for a conclusion it is said, that the sword shall be drawen, and pearce through his gall, and that fearefulnesse shalbe vpon him. VVhen hee saith that the sworde shall bee drawne, and pearce the wicked quite and cleane through his gall: it is as muche to say, as it shall bee a deadly stroke that shall wounde him to the harte: and this serueth too do vs too vnder∣stande, that Gods punishementes shall sometimes bee suddayne. True it is that they are not alwayes so: and [ 40] therefore it must not be made a generall rule. Also (as I haue tolde you) the question is not whither God per∣fourme his iudgements swiftly: but yet doth hee giue vs some shewe of them euen in this life, too the ende wee should the earnestlier herken for the last day, whereas all things shall bee set agayne in their full state and per∣fection. Neuerthelesse (as I saide) Gods iudgementes shall sometime bee suddaine: and that is it that Zophar ment too expresse in saying: the sword is drawen and shall strike him quite through the gall: as if hee shoulde [ 50] say, The wicked man shall not perceiue a farre off that God mindeth to punish him, but hee shall keepe on his trace still, as if he were out of danger: how beit the sword shall no sooner bee drawen out of the scabbard, but it shall strike through his body. Now then wee see what is the meening of this sentence. And heereby we bee war∣ned to foresee daungers a good while aforehand, to the end wee may flee vnto God and pray him to keepe vs. And it is not only heere that Gods iudgementes are she∣wed vs to bee suddaine: but it is also saide that when the [ 60] wicked shall say, peace, all is safe: Gods wrath shall fall like thunder vpon their heads. Heereby (as I said) we be warned to looke a great way before vs for the inconue∣niences that may happen, and whereunto our life is sub∣iect. And why? VVere it not a corzie too our life to say that we be miserable, and that it were much better for vs that God had not put vs into this world? No, but it wold teach vs not to fall asleepe in this world, but too runne vnto God, and to assure ourselues that if we be vphild by the power of oure God, wee may outeface Satan and the world, yea and death it selfe. And why? Bycause wee shall haue God for our protector and defender. And so let vs marke well, that whereas the wicked perceiue not their owne miserie, it is too throw them downe the ra∣ther: and forasmuch as they mind not to call vpon God, but contrariwise beare themselues in hande, that they haue no neede of him: their destruction must needes fall vpon them before they thinke of it. Furthermore hee saith immediatly, that fearefulnesse or terroure shall not go an inch from them. Thus the wicked haue a dubble mischiefe: whiche is, that the sworde shall runne them through as soone as it is drawen out of the scabbard: and besides that, God shall neuer suffer them to bee at rest, but although the daunger be past: yet shal they trem∣ble for feare still And whereat? Euen at the shaking of a leafe of a tree, (as it is saide) and they shall thinke that death hath already caught them, when no man pursueth thē. So we see wherat the holy Ghostamed. First he in∣tended to shewe vs, that wee must not enuie the wicked when they bee so well garded, as it may seeme that no harme can come neere thē. And why? For god shal strike them through in the turning of a hand, yea euen with a deadly stroke, whereof they may neuer be healed. Marke that for one point. Another is that when we see the wic∣ked in feare: wee must vnderstand that there is but only one meane to be in rest: which is to know that we be vn∣der Gods protection. Therefore let that suffice vs. For although it behoue vs to walke in feare before him: yet shall wee alwayes bee sure of his goodnesse, whereas the wicked and the despisers of his maiestie shall alwayes be so afraid as they shall neuer haue any rest. Therefore let vs learne too retire to our God with all lowlinesse, and too liue with our neighbours withoute doing any man wrong, least the same measure bee moten to vs a∣gaine. And when wee go so too worke, surely God will make vs to feele his goodnesse, and deliuer vs from all the dangers, terrours & dismayings that can happē to vs.

Nowe let vs fall downe before the face of our good God with acknowledgement of our faults, praying him to make vs feele them and bee sorie for them, and too consider better the iudgements that hee sheweth vs, that wee may dayly more and more bee instructed to with∣drawe our selues from the transitorie thinges of thys world, whiche are wont to blind men, as though all their felicitie consisted in them, and rather that wee may at∣teine the wisedome and skill to knowe that God dra∣weth vs to him by the troubles that wee see heere by∣low: and that if it please him to exercise vs with afflicti∣ons, wee may thinke it is to prouoke vs to seeke him: and on the other side, that if he handle vs gētly, it is to the end that we feeling his fatherly loue, shuld sticke the faster to him, and loue and honor him with so muche the earne∣ster

minde, still passing heere bylow, and inioying the benefits that he bestoweth vpon vs, vntill he bring vs to the true happinesse whiche tarrieth for vs in heauen That it may please him to graunt this grace, &c.