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

The .lxxxvj. Sermon, which is the fourth vpon the .xxij. Chapter.

This Sermon doth still prosecute the. 15. 16. 17. verses, and some other part of the Texte therevnto annexed.

18 Yet hathe hee filled their houses vvith treasure: lette the intente of the vvicked bee farre from mee.

19 The righteous shall see them, and laugh at them, and the innocent shall mocke them.

20 Oure substaunce surely hathe bene hidden: and the fyre hathe deuoured the remnant of them.

21 Acquainte thy selfe vvith him, and deale vvith peace, and thereby thou shalte haue prospe∣ritie.

22 Receyue the lavve of his mouth, and lay vp his vvoordes in thy heart.

WEe beganne yesterday to declare to what end this saying of Eliphas ten∣deth, where hee reproueth Iob for saying, that God suffereth the wic∣ked to prosper, and punisheth them not, as it is truth in deed, according to the iudgement of the worlde. E∣liphas and his fellowes had sayd, that God doth neuer so delay his iudgemēts, but that they appeare here amongst vs: which is against experience: So that the saying of Iob [ 10] is true, that wee must paciently abide till our God set all things in order againe: which shall not bee done in this world. VVe must thē walke in hope. And hope importeth so much, that wee should not haue our sight stayed vpon things present, but that although al things were out of or∣der, yet wee must quietly abide Gods pleasure. Eliphas groundeth himself vpon this point, that if we consider the course of the world, we shal see that God hath at al times punished the wicked. True it is, (as wee haue oftentimes sayde) that God hath alwaies giuen some tokens of his [ 20] iudgements, for to keepe men in awe: but so far off is it, that hereof we should make a generall rule, that the same is contrarie to all reason & truth. Now let vs come againe to that which hath bin alreadie begon to be handled. Eli∣phas speaking of the wicked, attributed vnto them such a pride, that they vtterly refuse God, & wil not haue him come neere them, Not that they do vtter such woordes with their mouth: but bicause they can not abyde that God should bring thē vnder his subiection, as it is seene. Then till such time as God hath tamed men by his holie [ 30] [ 40] spirite, they can not beare the yoake, euery man woulde haue libertie too do as hee listeth: But heere is mencion made of them whiche haue bene hardened a long time, & are wearie of all good doctrine, and so hate it that they would wishe that they might neuer heare more wordes of it. The number of such men hath alwayes ben to great as it is at this day. Furthermore when they are gone so far astray, as they refuse the doctrine of God: they do al things to spite him withal, as though he could do nothing against them, and say, what can the Almightie doo vnto vs? Truth it is that they will not spue out such blasphemie: but yet they walke boldly like murderers, so as they care no more for any threatning, but make a mocke at all things: vntill the hand of God vrge them, and constraine them▪ they will go on still in their wickednesse. Now this is as much as if they shoulde affirme, that they cared not for any thing that God can do vnto them: and so to bee short▪ we see, that Eliphas ment here to declare how farre men passe their bounds, when they haue a while conti∣nued in mischief, and are become so diuelish, that they cā [ 50] not abide to bee admonished, and brought into the right way: namely that they defie God as though hee had no more authoritie ouer thē. And it is not onely in this place that we see it so: would to God we had not exāple therof before our eyes. But let vs note that which hath ben tou∣ched: namely that the holy Ghost ment to shew vs here as in a glasse, whether men fall headlong when they are a long time noozeled in their sins: that is to say, that there is suche brutish beastlinesse in them, as they runne with their heads against God. For there is no more remorse of [ 60] conscience in them, as S. Paule saith: their consciēces are rocked fast a sleepe, so as they make no more doubt of a∣ny thing. And it serueth to the end that we should walke in feare, and pray vnto God that he suffer vs not to come into such extremitie. Now let vs go on foreward with the saying of Eliphas. He asketh of Iob, whither he haue mar∣ked the way of such men, or whither be hath taken good heede of it. They which expound this sentence, as though Eliphas reproched Iob for folowing them, or fashioning himself like vnto them, are deceiued: but rather he intendeth too say, that Iob is a man altogither without iudgement, for that he doubteth whither God punisheth the wicked, se∣ing he hath alwaies perceiued that he doth it. But herein is he deceiued, for that hee saieth alwaies. That might haue well bene: but yet God hath not ceassed to reserue many punishments vnto the time to come. He ouerthrew the citie of Sodome with the others neere vnto it: but hath he done the like to al other townes, that were so giuē ouer to euill? No truly. He did once send a flud ouer al the world: yea but it was but once: and yet we see that mē haue not ceassed to prouoke his vengeance vpon them. Yea: but we must not appoint him a law to punish sinnes alwaies alike: he will deale as it pleaseth him, & we must cōtent our selues with the order that he taketh. Yea truly for (as we haue shewed) if he reserued no punishments, it would seeme that there should be no iudgemēt, & that we should no more come to any accoūts: And if al things wer so perfectly restored in this worlde, that there were no more to be wished for, nor any thing to mislike: thē would there be no more of the resurrectiō. Therfore it behoueth our God too vse such meanes, as he do but onely giue vs some exāples whereby we may know that sinnes shall not remayne before him vnpunished, & that whereas he de∣layeth vs as now, & holdeth vs in suspence till the latter day, it is too the end that wee should not fixe our mindes here beneth, as though things were alredy so accōplished, that there were no more to be wished for. This is then a brief summe of that which Eliphas mindeth to say in this verse, hast thou not marked the wayes of the worlde? for this worde world signifieth sometimes antiquitie: as if he shuld say▪ it is not now that God beginneth to punish the wic∣ked, but the histories of old times do shew vs that he hath alwaies done so: it is so long ago since Sodome and Go∣morrha perished, it is so long ago since the fludde was. Know thou thē that God hath brought the world vnder this rule, that he will deale with men according too their deserts▪ Furthermore Eliphas hauing spokē of the punish∣mēt of the despisers of god, & of those that were gone so far out of order that they mocked at his power doth yet more aggrauate their malice when he sayeth, neuerthelesse God hath filled their houses with treasure. For if men were not bound vnto God, they might wel excuse thēselues in that they do not yeeld thēselues subiect vnto him: but all excuse is taken away, & men are guiltie of such vnthank∣fulnesse, that they must needs remaine amazed, when ha∣uing perceiued that god by faire meanes draweth thē vn∣to him, yet they haue set thēselues against him, and would not by any meanes abide that he should winne thē. Now we see what Eliphas ment by saying, that God had filled their houses with treasure. It is true that all men gene∣rally are boūden vnto God, for asmuch as they be crea∣ted, placed in this worlde, and mainteyned there by him:

but when God declareth himselfe vnto man more pecu∣liarly: that is done to make him so much the more inex∣cusable. As howe? Thus: too a man that is in prosperitie God sendeth all things as he would wishe: the same man hath lesse cause to murmure agaynst God, than an other which is afflicted and tormented many wayes: and when the riche menne, and those that liue so at ease, turne the head againe, & play the restie Iades, it is certaine that the same is to be compted a more haynous offence. And not without cause: for this gentle handeling which God hath [ 10] thus shewed vnto them, ought to soften their hearts: and although they were stubburne of nature, and had some fearcenesse in them, yet God when he intreated them so gentily, hee meant too winne them by that gentlenesse. Seing then that they be so wilde: their offence is doubled. And this is it that Eliphas ment in this place. And there∣fore let vs on our parte learne too way aright the graces which God bestoweth vpon vs, and the benefites whiche we receyue at his hande, which are vnto vs as many war∣nings to yeelde our selues obedient to him: and so farre [ 20] forth to honour him, as to commit the gouernement and maystership ouer vs into his handes. For if we be bounde vnto a mortall man: although hee vsurpe authoritie ouer vs into his handes. For if wee bee bounde vnto a mortall man: although he vsurpe authoritie ouer vs: yet wee will take it at his handes. And why so? I am bound wil we say, nature teacheth vs that. And how much then shall we ac∣knowledge our selues boūden vnto our God, for the be∣nefites which he hath bestowed vpon vs, to [ 30] him that hath created and fashioned vs, to him that maintayneth vs, to him that so many wayes sheweth himselfe a father vnto vs. How can we yelde vnto him that which we owe him? And therefore (as I haue already touched) let euery of vs looke well into him selfe, and consider the benefites that God hathe bestowed vpon him, to the ende they may all be helpes vn to vs, to bring vs to his obedience, so that he may peaceably raigne ouer vs, and guyde vs, and we by no meanes rebell agaynste him. And specially when God shall haue dealt so fauourablie with vs and poured out his liberalitie vpon vs: let that serue to make vs tractable [ 40] vnto him, and let vs not desire God to estraunge himself from vs, what shoulde become of vs▪ should we not think that all the benefites which we haue & receyue, proceede of nothing else but for that God is neere vnto vs? And if God were not with vs, what good thing coulde we haue, seing that all commeth from him? So then the state and condition of men is miserable, when they assay to flee frō the presence of God: seeing they seeke nothing but all mischiefe. VVherefore let vs learne to humble our selues when God shall haue filled vs with treasures: and let vs [ 50] not do as horses that are to fatte, which kick agaynst their mayster: as God vpbraydeth the Iewes in Moyses song. Let vs not be like vnto horses whiche are to well fed, but let vs submit our selues vnder the subiection of our god: knowing that although wee haue receyued a great num∣ber of good things at his hande, in a minute of an houre he can bring vs to pouertie: if he haue made vs fatte, wee may in short space become leane: he needeth but to blow vpon vs, and behold all our wealth shal vanish away. See∣ing it is so, then let vs walke alwayes in feare, acknowled∣ging [ 60] the good things which wee inioy, to come of God, and doing him homage for the same: knowing that wee could not inioye them, if it pleased him not to continue his grace and fauour towardes vs. Thus the riches shall be happie and blissed, and honours and pleasures and suche like things shall not be meanes to make men drōke and to bring them asleepe: but rather to make thē watch∣full, and to put all things in Gods hands: as if they should say, Lorde it is truthe that hitherto thou hast vsed suche goodnesse towardes vs, that wee haue liued at our ease. But what? If thou shouldest but turne away thy face, be∣hold we were vtterly vndon. So Lord, as thou hast main∣tayned vs & preserued vs vnto this time: let it please thee so to continue euen to the ende. Now Eliphas sayth here, that these were destroyed before the time, and that their foun∣dation was as a riuer that is runne out. VVee shall see it sometime happen to the despisers of God, that whē they haue hoped to attayne vnto maruelous things, God shall throw them downe, and they shall bee disapointed of the vayne hope which they shall haue conceyued. VVee see it then: yea and although God suffer the wicked too liue and die in prosperitie: what is that to the purpose? for if we consider the present life: I pray you of what continu∣ance is it▪ VVe liue in deede: but yet man shal be alwayes such, as the holy Scripture describeth him to be, that is to say, as an hearbe that is greene. But assoone as the winde bloweth vpon it, it withereth away: assoone as the sythe passeth ouer it, the grasse becommeth haye, his sappe is dried vp, and it perisheth by and by, there nedeth but one broyling heate of the sunne, and all is burnt vp. So then we knowing the frailtie of our life, ought not too thinke it strange, that we bee compared too a riuer that is runne out and dried vp: or too a riuer whiche runneth in suche wise, that if there be some water as now: shortly after it is not suche as wee haue seene it too bee. This is a naturall thing. But Eliphas speaketh here of a riuer that is so bro∣ken out of his bankes, as afterward it drieth vp, and hath no more his course. Euen so fare the wicked, whiche are become so bold, as they thinke they shall neuer fayle: but they shall be so wasted, that there shall not remayne one droppe of strength in them. So then if wee take not this sentence according to the minde of Eliphas: wee may ga∣ther a good and profitable doctrine out of this place: that is to say, that although God do not punish the wicked at the first, euen in this life: but spareth them: yet they ceasse not too be like vnto a riuer that runneth out: there is no soundnesse in them▪ yea and they shall perish before theyr time. And why, before their time? bycause they persuade themselues that their shal liue heere for euer, and thinke that thier felicitie shall continue alwayes: but God cut∣teth off there life, and laugheth them too scorne: And when they say, my soule fill thy selfe, and thinke that they should swallow vp the whole worlde: they shall be but a strawe breadth from their liues ende: for God throweth them downe. It is not without a cause then that he sayth, that they perish before their tyme, for they are disapoynted of their hope when they promise themselues long life: and our God cutteth them shorte, as it is sayde of them, that they are, as if a man shoulde cutte the threede of a weauers webbe. It seemeth that the threede shoulde go still on, when wee see the weauers worke apace, but the threde breaketh and the webbe ceaseth. So happeneth

it to the lyfe of man, when we thinke to go forward, and it seemeth vnto vs that we shall neuer haue an ende, wee are become dronken with our selues, and beholde, in the meane season God cutteth of the threede, & there is no more to do. Let vs then minde this doctrine here, so that when wee knowe the shortnesse of our lyfe, wee may so consider the heauenly enheritance which is promised vs, that our expectation may bee settled there, knowing that all they that lay their foundation in this worlde, haue no great surenesse, bicause they builde vpon the water, or in [ 10] the ayre. All that then muste vanishe away: as wee see that God punisheth the presumption of them that buyld in this world, & put their trust in things present: he shew∣eth thē that they do nothing else but buyld in the water, or in the ayre, as wee haue sayd. There is nothing but the kingdome of heauē that is certaine & vnchāgeable. VVe must then be grounded there: that is the true stay, as the Scripture speaketh of it. This is a brief note of that which wee haue to marke out of this place. And that wee may yet profit more by this doctrine, lette vs way this saying, [ 20] before their time, that the wicked shall bee destroyed be∣fore their time, bycause our God taketh them hence, as if he should pul them vp by the rootes by force. For they fasten themselues here vpō earth, as though they should neuer be taken away: they take roote here, but it is onely in imagination. The wicked then and the despisers of God shall take such roote in their pryde, that they shall thinke they haue a foundation an hundreth foote deepe in the earth, and that it is impossible to shake them: yea, but God wil giue them but a little fillup, and they shal be [ 30] ouerthrowne: for this roote is but imagined. And so it is not without cause that he sayeth, the wicked perish be∣fore their tyme. Neuerthelesse, let vs hold fast that which hath bene shewed: that is to say, that if the time continue long, and we do not perceyue that our God will represse the wicked and despisers of his maiestie: let vs not ther∣fore be discouraged. Let vs walke on still, and suffer God to vse his libertie: that is too witte, if it seeme good vnto him, let him chastise the wicked in this worlde: if nor, let his iudgement be hidden from vs vntill wee come to [ 40] the latter day, when all things shall be disclosed. Eliphas sayeth moreouer, that the rightuous shall see them & laugh at them, and the innocent shall make a mocke at them. It see∣meth at the first sight that this is not cōuenient, seing that the children of God ought to folow their heauēly father. VVe know that God is inclined to mercie and pitie: and when men mocke at them that are afflicted, the same is not without crueltie. How is it then that the holy Ghost attributeth such an affection to the childrē of God, as to mocke at the wicked, when they see them so throwne [ 50] down? Let vs note first of al, that for to behold the iudge∣ments of God aright, & to take some profite thereby, we must be purged of all our carnall affections: we must not be led with a desire of vengcāce, nor be moued with ex∣cessiue passions, as wee are wont to be: all that muste bee amēded in vs, and we must haue a pure & cleere sight to behold the doings of god. If we be thus disposed, we may then without any crueltie mocke at the wicked, whē god destroyeth them: as in deede wee muste like well of the iudgements of God: and finding them good, wee muste [ 60] also reioyce at them, bycause that our saluatiō is thereby aduāced, and god thereby declareth his loue that hee bea∣reth vs. Let vs learne then that when God punisheth the sinnes of the wicked, wee haue matter to reioyce at. Yea but wee muste knowe wherefore. There are two causes: we haue cause to reioyce, for that god thereby declareth himselfe to be a iudge, and his glorie and his maiesty do therby appeare. Lo this is a matter of reioysing: for as oft as our God sheweth himselfe, & giueth vs some triall of his strength and power to glorifie him, it behoueth vs to reioyce at it. For what greater ioy can we require, than the presence of our God, and that he should thus draw neare vnto vs? And for the second cause, God thereby decla∣reth that he hath a care ouer vs as ouer his children whē he punisheth our enemies, and those that troubled vs & delt outrageously with vs. God thē by chastising the wic∣ked, doth ratify & cōfirme the loue that he beareth to the good & faithfull mē. This is againe a secōd cause of ioy. But yet wee must (as I haue sayd) be cleane purged of all desire of vengeance, and of all malice. To be short, when we haue put off al that is of our flesh, & the spirit of God guydeth vs, we shall haue a right & pure zeale, to reioyce at the fall of the wicked, and to take some profite by the iudgements of God. There is yet one thing to be noted, which is that where it is sayd, that the righteous shal mocke at them whom God ouerthroweth and destroyeth: the same is not ment of all those that are afflicted: for there be many whome God chastiseth for their wealth, whiche are not men altogither past amendment: and he punisheth them only in their bodies, too the ende that their soules might not perish. But heere is no mention made but of the re∣probates. VVe know not whom God hath vtterly reie∣cted, except he shew them vnto vs, as he did them of So∣dome and Gomorrha, and those that were destroyed by the floud. Here wee haue a certaine testimonie of the ex∣treme vengeance of God, for there was no place of re∣pentance left for those wretched persons, bycause they made themselues vnworthie of mercie. Of these thē & other such like we may reioyce. But when God shal cha∣stise our neighbours, and wee knowe not yet whether he wil haue pitie on them, we must haue cōpassion on their miseries, and be so moued with the iudgements of God, as we may conceyue hope that he will send some release to them that are so afflicted. Too bee shorte, thus muste wee put this texte in practise. True it is, that this do∣ctrine thus briefly touched, might bee darke: but if e∣uery man note well that whiche I haue touched, he may afterwarde more at large thinke on it: and so the things that are thus briefly touched, may neuerthelesse content vs. First of all I haue sayd that wee must vse such gentle∣nesse towards all our neighbours, as to wish their health, and to be sorie for their euils: as S. Paule teacheth vs that the rule of charity requireth. Lamēt (sayth he) with them that suffer. And we see that the children of God haue al∣wayes had this affectiō and zeale. Yet if we see that God punisheth sinnes, we may also reioyce at it: yea and for as much as God therein declareth & sheweth himselfe vn∣to vs, our sayth must bee the more and more ratified and confirmed in him, when we see that he hath a care ouer mankind, and that all things are guyded by him. Now it followeth, that our substance is not consumed. True it is, that worde for worde it is, if our substance bee not consumed or

bidden. For the Hebrue worde signifieth two things: pro∣perly it signifieth too hide: but bycause when a thing is hid, it is no more seene, & it semeth that it is quite gone: by the likenesse that is betweene them, it signifieth som∣times to cut off, and to bring to nothing. Furthermore it seemeth that he ought to haue sayde, was not their sub∣stance destroyed? referring the same to the wicked. And in deede the place was so translated by the Greekes. But if wee beholde it narrowly, it seemeth that the natiue sense is this: yet our substance was not bidden. And let vs [ 10] note, that it is a maner of speach muche vsed among the Hebrues, whiche importeth a greater affirmation: as if it were sayd, yea, it is certaine that our substance is hid. Also the worde Substance importeth our state, our being, that which wee haue in hande and the way to preserue vs, or restore vs. I ouerpasse the expositions that they giue v∣pon this place, whiche doo not agree with it: let vs simply hold that which Eliphas meneth to say. He maketh here comparison of the rightuous with the wicked, and of the faythfull, with the despisers of God. As concerning the [ 20] faythfull (sayeth he) of a truth our substance is hidden. Now when hee vseth this worde, by de, hee meaneth not that their substance is perished or lost: but contrariwise, that it is layd vp in safetie, as a treasure. How commeth it to passe, that in the midst of so many dangers as wee are in, yet we remayne vpright and are vpholden, if wee were not as it were vnder the wings of God? To be short, if we were not as it were in secrete & layd vp as a treasure: it is certain that our life euery minute of an houre should be takē frō vs one way or other. So thē we haue here a very [ 30] good doctrine, whē it shal be thus vnderstāded according to the sense of the texte. For thus shall the righteous say: Our substāce and state (that is to say, the power to mayn∣taine vs & preserue vs,) is all of it hidden. But as for that which is left vnto the wicked: it is deuoured by the fyre: That is to say, God leaueth them nothing at al, in somuch that they must needes be destroyed with all their wealth. It is true that during this mortal life, it may seeme that we are fwallowed vp & quite ouerwhelmed, that we are in great distresse, and to be short, that we haue nother strēgth nor [ 40] substāce. But so much the more must we practise this do∣ctrine, & apply it to his right vse by following that which S. Paule teacheth vs, namely that we are dead & our life is hidden. S. Paule shewing what is the state and cōdition of the faithfull, whyles they are in this world, sayeth that their life is hiddē, as if it were not at all: But it is hiddē in a good storehouse: for (sayeth he) it is hiddē in God, with our Sauiour Iesus Christ. The life of Iesus Christ being in heauē in that glorious bodie in the which he was ray∣sed vp, is not made manifest vnto vs, for if we loke wher [ 50] Iesus Christ, or his kingdome is, we shall not perceiue by our naturall wit, what is become of him. Neuerthelesse seing our life is hiddē in heauē with Iesus Christ, we may bee well assured of it. So then wee note in the first place, that God minding to proue our faith & hope, will suffer vs to bee cōpassed about with many dangers, and our life to hang, as it were vpō a threede: and the windes to carie away our substance euery way. To be shorte, in steade of hauing one drop of life: hee wil suffer vs to haue a thou∣sand deaths before our eyes, so as we shall thinke that we [ 60] should perish a thousand wayes. But let vs not feare for all that, seing that God kepeth vs vnder his shadow. For so long as we haue that place to retire vnto, we shal be in good safetie. Thus then must wee practise this doctrine. And afterward when we cast our eyes vpō the wicked & behold their destruction, let vs be so muche the more as∣sured of Gods goodnesse, & take an occasiō so much the more to magnifie him, saying: O Lorde what a priuilege is this, that thou hast giuen vs, seing that our life is in thy hand, and that thou art become the keeper therof: & yet wherein do we differ from them whom we see to be cō∣sumed? we see them come to destructiō, we see that that which is left vnto them, is cleane wasted: & Lord wher∣in do we differ from them? In nothing truly, sauing that of thy meere mercie it hath pleased thee to choose vs vn∣to thy self as thine inheritance, that thou mainteynest vs, and giuest vs grace too walke in thy obedience, and that thou doest continue such benefits in vs, as thou hast be∣gōne, and guydest vs in the way of saluation. Frō whence Lorde cōmeth all our wealth. And yet we see what a pri∣uiledge thou giuest vs, as though wee were exempted frō all the miseries of this frayle life, asthough wee were no more to be counted amongst men. Now Lord seing that thou doest this honour, and bestowest this benefite vpon vs: must we not needes magnifie such goodnesse of thine towardes vs? Thus I say, when wee haue knowen what fauour God sheweth to his faythfull seruants, we ought to be so much the more confirmed therein, and also stir∣red vp to giue him thankes for the same. And bycause it can not be done vnlesse wee beholde the destruction of the wicked, and reioyce thereat: therefore also it is good for vs to knowe, that when God punisheth the wicked, and poureth out some token of his vengeance vpon thē, it is done to assure vs the more of his fatherly fauour & loue that hee beareth to vs warde. Nowe when Eliphas hath thus spoken, he exhorteth Iob to acquaint himselfe with God, and too bee at peace with him, saying, that the same shall turne to his prosperitie. And after that he ad∣deth, That be should receyue the lawe of God, and place his wordes in his harte. In saying that Iob should acquaint him¦selfe with God, his meaning is that hee had earst with∣drawne himself from him: And in saying that hee should be at peace with him, he signifieth that by his wicked life hee had declared himselfe as an enimie to God. This is euill applied too his person as we haue already seene: but yet the doctrine of it selfe is true and very profitable. And howe is that? first of all it is heere declared vnto vs, that when menne runne astry, it is as muche as if they estranged themselues from God. Therfore when we be giuen ouer to our vices: wee spyte God, and are a let vn∣to him that he doth not drawe neere vnto vs: and it is as much as if we should take our leaue of him, or els runne away from him without taking any leaue at all. And in deede it is not without cause that the Scripture sayeth, that men haue not the feare of God before their eyes, & that they knowe God no more, when they take such li∣bertie vnto themselues. VVee see them that men growe, as it were wilde, and become such brute beasts, that they be nomore of the houshold of God: and yet thinke they be in good case when they be so departed from him, so long as they thinke not vpō their vices and sinnes. Thus much for the first. Secōdly it is shewed vs, that mē make

warre against God. There needeth no Herault nor trum∣pette to make a solemne defiance: for men shewe them∣selues mortall enimies of God and wage warre agaynst him, so oft as they runne astray, and pepart from his obe∣dience. If the subiects should rise vp against a King, I pray you were it not a warre much more wicked, than if there had bene some colour of reason, and the solemnities ob∣serued, as it is wont to bee? Nowe when men giue ouer thēselues to wickednesse, they put themselues in armes against God: for it is most certayne, that looke how ma∣ny [ 10] wicked affections and lustes be in vs, so many men at armes haue we ready to fight against God and his iustice. So much the more then behoueth it vs to note well thys place, that is to wit, that we can not take vnto our selues such libertie to do euill, but it is to take away al the fami∣liaritie that wee haue with God, and to become wylde beastes, and so to stray from him, that we be no more vn∣der his hande and obedience. But yet there is a greater mischiefe & further out of square, which is that willing∣ly and wittingly we raunge our selues in battell agaynste [ 20] God. How so? Behold what a horrible thyng it is that the creature should lift vp himselfe against him that hath fa∣shioned him. And what shall we get by it? who shal haue the victorie? we see well that we are worse than madde, seing that wee ceasse not yet to run thus ragingly against him. This is it that we haue to note vpon this place. And on the contrary part, let vs follow the exhortation that is giuen vs heere: whiche is, that if for a time we haue gone out of the way, and our lustes haue caused vs so to stray and scatter abrode, that we are become wilde beasts, so as [ 30] our God can lay no hande on vs, and that wee haue not kept our selfe vnder his gouernement as it behoueth vs: let vs seke to acquaint our selues with him, that is to say, lette vs indeuer to winde our selues into his familiaritie. And how shall that be done? we know that our God cal∣leth vs vnto him by his woorde. And when he seeth that we bee gone astray and out of the way, he sayeth, come agayne, come agayne. God then causing his worde to be preached vnto vs, tēdeth to no other end, but to make vs ••ame, whereas wee haue bene wilde: that is too say, to [ 40] be taught and to be layd hande on at the first. VVhen we haue learned this lesson, wee shall haue profited well for our whole life: wherto tendeth the whole holy Scripture but to make vs famililiar with God? True it is that oure God for his part doth shew himselfe so familiar, as that there can be nothing more: he is as a nurse and as a mo∣ther: he doth not onely compare himselfe to the fathers which are louing and gentle to their childrē, but he sayth also that he is more than a mother & more than a nurse. Seing then that God vseth such familiaritie with vs: let vs be no more lyke wylde beastes: and if wee haue bene, let vs not cōtinue so still. And when we see that we haue bene so froward and so madde as to moue warre agaynst him by our sinnes: lette vs seeke meanes to bee at peace with him. And how shall that be? It lyeth not in vs to do it: but hee muste preuent vs by his infinite goodnesse. VVhich thing hee doth when the Gospell is preached, whiche is named the doctrine of peace, and (as S. Paule speaketh of it) it is the message of reconciliation. Seeyng then that God calleth vs to him, of his owne good will, & preuēteth vs, nor tarying til we come to seeke peace with him, but cōmeth before vs, & seeketh nothing else, but to be reconciled with vs: let vs not be so vngracious as to re∣iect him through our vnkindnesse, & to make no acc••pt of the benefit which he offereth vntoo vs: but let vs wyth true humilitie yeeld ourselues subiect vnto him, knowing that he is ready to receyue vs in the name of our Sauiour Iesus Christ, & will cause vs to feele that he wil be a gen∣tle & pitifull father vnto vs, if we be true childrē to him.

Nowe let vs fall downe before the face of our good God with acknowledgemēt of our faults, knowing that if he would deale rigorously with vs, wee should be a hun∣dreth times swallowed vp, & also that we are not worthy to be maynteyned in this mortal life: & therefore muche lesse worthy of the heauenly inheritance & infinite glory which hee hath prepared for vs in heauen. So then ac∣knowledging our sinnes and vnbeleefe wherevnto wee are so much inclyned, let vs pray him that of his mercie it will please him to beare with vs, vntill the attonement be made betweene him and vs, and that wee may take such profit by all the chastisements that hee sendeth into the world, as we may alwayes acknowledge him to be the iudge of the worlde, and that he will leaue no iniquities vnpunished, how long so euer he tarie. To the ende that by this meanes wee that are his children may bee moued to feare and honour him as our father, knowing that hee prepareth for vs an eternall inheritance in heauen, not∣withstanding that as now we be in a poore and miserable state here in this worlde. That it may please him to graūt this grace not only to vs, but also to all people, &c.