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

The .xcj. Sermon, which is the first vpon the .xxiiij. Chapter.

HOvv are not the tymes hidden of the almightie? And [hovve is it that] suche as knovv him, see not his dayes?

2 Some remoue the land markes, some rob, and some fleece the flockes, and some feede themselues vvith them.

3 Othersome take the Asse of the fatherlesse, they take the vviddovves Oxe to gage.

4 They turne the poore out of the vvay, so as they hyde themselues, and the meeke are pestered to∣gither vpon earth.

5 They go foorth in the morning like vvilde Asses of the desert for their pray: the VVildernesse giueth him bread, for himselfe and for his children.

6 They gather their haruest in the feeldes, they gather the vintage from the Vynes, euen the vvicked.

7 They spoyle the naked man, so as he vvalketh vvithout garment in the colde.

8 They are vvet vvith the shoures of the nighte in the mountaines, and imbrace a stone for theyr bed.

9 They fleece the fatherlesse, and take a guage of the poore.

THe matter that is handled heere, hathe beene layd foorth heeretofore after a∣nother maner. Howbeit ther is nothing but we may fare the better by it, if wee consider well why God propoundeth this lesson so often to vs. The matter is, that God executeth not his iudgementes to the vewe of the eye, so as it might be seene, that hee hath a care of the [ 60] good to maynteyne them, and that he is an enemie to the wicked to punish them as they haue deserued. VVee see not this: for things are out of order in the world. True it is that Iob hath hilde long talke of it afore. But we know it is such and so great a stumbling blocke, as we be trou∣bled with it continually, yea euen the perfectest of vs. If the mischeefe indure, and God remedye it not: eue∣ry of vs is greeued, and wee fall too disputing, howe it shoulde be possible that God shoulde be so pacient, and as it were dissemble so muche, and seeme to be asleepe

when he letteth all things alone after that sort. Therefore we had neede to be stablished in the lesson that is contey∣ned heere, and too be often put in minde of it: to the ende that when wee see things turmoyled in the worlde, wee may alwayes haue such light of faith, as may serue vs too see Gods iudgementes, although they be hidden from vs as nowe. And so the very poynte that Iob intendeth too shewe heere, is that God hideth his iudgementes for a time, and neither executeth his vengeance vpon the wic∣ked, nor deliuereth the godly at the first brunt, but suffe∣reth [ 10] them to endure many wrongs. For the proofe heere∣of he sayth. Howe are not the times hidden of the Almightie, and suche as knowe him, see not his dayes? VVee haue seene heeretofore, how Eliphas bare vs in hande, that God did iudge the worlde in such wise, as euery man might per∣ceyue, that he thinketh vpon those that serue hym, and hathe his eye vppon them, and reacheth them his hande continuallye: and that on the other side the wicked are punished at his hande. But it is cleane contrary, sayeth Iob. And for proofe heereof, it is seene, that all is full of [ 20] robberie, might ouercommeth right, and they that haue taken paynes, eate not the labor of their handes, but their goodes are plucked from them by force. Seeing then that the good are so troubled and vexed, and the bad so hard∣ned, and yet scape vnpunished, and God ouerslips them, as though he passed not for these worldly matters: what should a man say, but that he dissembleth & will not shew himselfe as a iudge, till hee perceiue the time to serue for it? But if we would aske the reason why, we shoulde bee confounded. Therefore wee must conclude, that Gods [ 30] iudgements are secret and wonderfull, and passe all mans capacitie, so as our wits shall fayle vs in that behalfe, and therefore we must reuerence the secrets of God that are vnknowen to vs, acknowledging him too bee righteous, though we find his doings to be strange. Many haue trou∣bled themselues greatly about the firste parte of this sen∣tence, where it is sayde, How are not the times hidden of God? For it seemeth that Iob blasphemeth, in going about too exclude God from the gouernment of the worlde? And it is sayde that by the tymes, are ment the thinges that are [ 40] subiect to chaunge and alteration: as if Iob had ment too say, that God gouerneth well the worlde in generall, but medleth not at all with the particular ordering aud gui∣ding of things in seueralitie But this is farre off from the naturall meening. And we neede not to seeke elsewhere for exposition or gloze, than in the text it selfe. For there it is sayde, How are not the times hidden? VVhat meeneth Iob by that? Hee sheweth it himselfe in saying, Howe is it that they whyche knowe God perceyue not his dayes? VVe knowe that those are termed the dayes of God, where∣in [ 50] hee vttereth and sheweth hymselfe? For when God punisheth not the wicked, ne deliuereth the good, nor heareth their requests at the firste: wee bee as it were in the darke, and God seemeth too bee hidden, and with∣drawne out of the worlde, and to separate himselfe from it to let all go to hauocke. Too bee shorte, excepte God make vs too feele his prouidence, and prooue it vnto vs openly, that hee gouerneth both aboue and beneath: we bee as it were in the night, and the tyme becommeth darke: for there is no light but in the countenance of [ 60] God, when hee sheweth himselfe the father of all good men, in preseruing them by his grace, and on the other side punisheth the wicked, as they be worthye. This is it (I say) whiche inlighteneth vs: this is the very day of the Lorde. And so speaketh all the holy Scripture: as when it sayeth too the wicked, Doo you reioyce at the day of the Lorde? It shall bee turned vntoo you intoo darkenesse, and not into light, it shall be full of feare and terrour. VVhy so? VVhen God appeareth, the wicked muste needes bee afrayde, bycause hys presence is y∣nough too ouerwhelme them. For what causeth the wicked to bee so stubborne, and too mocke at all threat∣nings, and too go forwarde with their wicked affections: but bycause it seemeth too them, that they bee scaped from Gods hande? But when God sheweth himselfe too them, they muste needes bee abasshed spite of their teeth.

But now let vs returne to the text. It is sayd, that Gods dayes are not seene of them that know him, that is to say, of the good mē that trust in God, wayting for his help, & for the saluation that he hath promised them, so as they cannot at the first brunt perceyue that hee will helpe them: they seeke him, but yet for all that, they dwell still in suspence, as though their calling vpon him had not booted them at all. Thus then ye see that the godly cannot see Gods pre∣sence: that is to say, they cannot perceyue out of hand by experience, that God is neere them in such sort as he him selfe declareth, saying that hee is alwayes ready too heere such as call vpon him in truth. Now wee haue the true meening of this sentence: that is to witte, that Gods hy∣ding of the times, is not for that hee executeth not hys iudgements euery minute of an houre: but bycause he de∣layeth and prolongeth them, so as in the meane while we perceyue not hys dayes. For now adayes it may seeme, that God hath no care of vs, and that hee hath separated and withdrawne himselfe from vs, bycause hys proui∣dence is not knowne to vs. True it is that God seeth and marketh all things dayly, and hath not his eyes blindfol∣ded. But yet it seemeth so to oure vnderstanding, accor∣ding as the Scripture is woont too applye it selfe too the rudenesse and infirmitie of men. God therefore hathe hys tyme: and then wyll he shewe that he seeth things. Not that hee perceyueth not all presently: but bycause that wee on our side, are not able to discerne that hee hathe care of men as nowe, and that hee hath his eyes open to note and marke the euill that is committed, too redresse the same. VVe see not this, as in respect of our perceyue∣rance. There is some certaine time hidden from men, howbeit well knowne vntoo God: that is too say, God delayeth his iudgements, and executeth them not at the first dashe. Thus much concerning the sense of the letter. Nowe let vs aduise our selues to gather suche instructi∣on as is gyuen vs by thys sentence. I haue sayd already, that it is a very sore temptation too the faythfull, when things are confuzed in the world, so as it may seeme that God medleth no more with them, but that fortune ru∣leth and gouerneth all things. And this hath beene the cause of all these diuelishe Prouerbes. That all things are tossed by casuall fortune, That things are blindly guided, That God playeth with men as with a tennisball, That ther is neither reason, nor measur in his doings, but rather that all things are gouerned by a certaine secret necessitie,

and that God vouchsafeth not to thinke vpon vs. Behold the blasphemies that haue raigned at all times. And why? For as (I haue sayd already) mans wit is dazeled when he goeth about to iudge of things that are out of order, and which passe our iudgement and reason. VVhat is too bee done then? Let vs be armed against such stumblingblocks: and when God sheweth not himselfe as a iudge, but see∣meth rather too bee shutte vp in heauen, and to take hys pastime there, and too bee vnwilling too deale with our affayres heere: yet let vs holde thys for a certayntie, that [ 10] hee ceasseth not to doo his office, howbeeit after a secret fashion vnknowen vnto vs. And further, althoughe hys iudgements bee wonderfull: yet let vs not ceasse too ho∣nour them with all humilitie, acknowledging him to bee rightuous, and wayting hys leysure paciently, till hee shewe vs the cause why hee maketh suche delay. And if the same seeme straunge too vs, lette vs bethinke vs of that whyche hathe beene handled heeretofore: that is, that oure mindes are so frowarde and wilfull, that wee turne Gods workes quite vpside downe, and can neuer [ 20] take any profite by them. If God hilde suche an order, that assoone as a man hath offended, hee should bee pu∣nished according to his offence, and that the good should liue heere in peace and rest: what hope should there be of the euerlasting life? For it would neuer be brought too passe, that we should bee plucked from bylow. Then if God gaue vs a peasable and perfect state, wherein there were nothing to be misliked: there would bee no fayth at all, wee woulde no more hope for the endlesse life, wee would imagine that there were no resurrection. Thus ye [ 30] see that if men might perceyue Gods iudgements accor∣ding to their owne desire: they would fall asleepe heere by low, and be fast tied to this world. But it is much better that things should be out of order: to the end to wake vs. For if we might liue at ease, wee woulde fall asleepe, and wee shoulde haue neyther vnderstanding nor any thyng else. But when things go amisse, we bee compelled to thynke vppon God, and too lift vp oure wittes a highe, and to consider that there is a iudgement prepared, which is not shewed as yet: and that is a meane whereby oure [ 40] Lorde leadeth vs too a longing for the latter day, and for the resurrection that hee hathe promised vs. Yet not∣withstanding men ceasse not too intangle themselues with many false and wicked imaginations. For (as I haue sayd already,) bycause things fall not out as wee woulde haue them, we be tempted to surmyze that God thinketh not vpon vs, ne regardeth vs any more, that it is but tyme lost too serue hym, that it is all one too lyue well or yll, and that good men gayne nothing by walking in feare vnder hym. Lo, howe men rushe out intoo all vngodli∣nesse, [ 50] bycause our Lorde ruleth not his iudgementes as their appetite might brooke them, and according to their reason and fansie. VVherefore let vs learne, not onely too distrust all our owne fleshly wisdome, but also too knowe that the same is an enemie too Gods wisedome, and that wee must not gyue libertie too that whiche we deuise of our selues, but must minde well the doctrine that is con∣teyned heere, which is, that Gods iudgements are hidden from men, and surmount all that wee can conceyue, and that our owne brayne is too small a measure to conteyne [ 60] an infinite thing. For that also is the cause why the ho∣ly Scripture termeth Gods iudgementes an vnsearchable deepe that cannot bee sounded. Therefore it behoueth vs too call thys too minde, that it may holde vs in awe: so as wee may bee discreete and sober, too the ende that we aduaunce not our selues too muche, but waite Gods leysure, till he vtter vntoo vs the thing that is yet hidden. Beholde the marke whereat we must shoote, if wee mind to gather good and profitable instructiō of this sentence. But now let vs mark also, that if iniquitie raigne and ther be no redresse of it: the same must not seeme straunge too vs: for it hath beene so in all times. It is certayne that if wee compare the state of Iobs time, with the state of ours, there was then much more soundnesse than there is now. For wee know that the world growes worse and worse, and men harden in all euill, and corruption increaseth more and more. But yet for all this, the same complaynts were made in Iobs time, that are made heere: namely, that rich men were as Seagulfs to swallow vp all things: they ate vp the fatherlesse, they robbed the widdowes, there was nothing but crueltie in them: againe, when the poore had taken paynes, yea and pressed out theyr Oyle in their houses, yet did not men ceasse too spoyle them of theyr goodes: and when they had gathered their Grapes, yet were they fayne too go awaye athirst, for the wine was drawne awaye from their hands: yea and the crueltie ex∣tended so farre, that the poore folke were stripped out of their clothes, and were faine to go away starke naked, and in steade of beddes and pyllowes, were fayne to lye vpon harde stones, and to sleepe in the rayne, and in the deaw of the night, in winde and colde. Now if there were suche cruelties in the time of Iob: shall wee maruell if there be many outrages committed, or if the strongest go awaye with thyngs by force, or if there bee no more reason, equitie, and vprightnesse among men, than there is in wilde beastes, nowe adayes when the world ouerfloweth in all naughtinesse, and when wee be come too the full toppe of all iniquitie? I saye wee muste not thynke it straunge too see that there was muche more rightuousnesse in those dayes, and yet that there were suche extortions intermedled with it.

True it is that these things are harde for vs too com∣prehende: neuerthelesse they are not written in vayne: but to the ende that wee shoulde receyue instruction by them, and that whē iniquities raigne after that sort, euery of vs should dispose himselfe too pacience, and too beare things quietly, seeing it pleaseth God too exercise vs by them, lyke as they that liued aforetimes, haue shewed the way to those that should come after. Lette vs learne (I say) to prepare ourselues to suche things, yea and too take them paciently. For we must not resemble the wic∣ked by growing hardharted in crueltie: neyther must we practise the cursed prouerbe of playing the naughtypacks among naughtypackes. But wee must be armed with pa∣cience: which thing cannot be done, vnlesse we first con∣clude in our selues, that seing God hath permitted much extortion, outrage, naughtinesse, and crueltie to raigne in all ages: we must not shrinke if the like bee nowadayes, but paciently tarie till God redresse our harmes, assuring our selues that the same shall not be done out of hād. And why? For God dissembleth for a time, & things seeme to be hidden from his sight, and that hee will not call ought

to account. Therefore it behoueth vs to keepe silence in the meane whyle: for if we grudge it is an accusing of god, as though he gouerned not the world righteously. And what else were that, than to vsurp a superioritie ouer him, which is too cursed a blasphemie. Now let vs come to ano∣ther point which we haue to marke: whiche is to consider particularly the iniquities that Iob marketh heere. But there are some things which seeme excusable at the firste sight, as when he sayth, that the riche men take the pledges of the fatherlesse, that they take away their Asses by force, and [ 10] that they take the Oxen of the poore widdowes. Very well: as it hath beene sayde heeretofore, it is a lawfull matter too take a gage or a pledge, and it is permitted so to do in all common weales. Yea, but let vs marke, that when God gaue his people leaue to take gages for lending their mo∣ney, it was with condition that the poore shoulde not bee greeued out of measure, and that they should not be rob∣bed of their goodes by it, as by taking a poore mans bed in such sort as he should be fayne to lye in the strawe, as I haue declared alreadye. Behold heere a crueltie that is [ 20] not punished at mennes hands, but yet shall it not fayle to come to account before God, and to bee registred vp tyll the residue that haue had no pitie on theyr neyghbours, shall knowe also that iustice shall be executed vpon them without any mercie. Yea and though the poore folke de∣sire no vengeance at Gods hand: yet will not he fayle too do it, according as he affirmeth by Moyses, that the sides of him that is a colde shal crye, though the partie hold his peace, and beare with all things. Then certainly God be∣holdeth the poore man with pitie, to the condemnation [ 30] of him that hath beene so cruel. And so it is not for naught, that among the other cruelties which were committed in Iobs time, hee rehearseth expressely, that the riche men tooke gages of the fatherlesse and widdowes, yea euen suche gages as were necessary for their sustenance. As for example, a fatherlesse childe hathe an Asse too laboure withall now if this be taken from him, it is as muche as if a man shoulde snatch the bread out of his mouth. Againe, a widdowe hathe a cowe that yeeldes hir milke too buie bread withall: if thys bee taken from hir, shee is robbed [ 40] and left naked. Though thys bee counted no robberie a∣fore men, nor is punishable among them: yet must it come to reckning before God: and moreouer, althoughe wee alledge neuer so many excuses, yet are we conuicted, and wee our selues shall bee oure owne iudges. Howe then dooth God execute his office in comparison? VVhen wee see a poore fatherlesse childe readye to beg his bread, and another man spoyling him of his goodes, or if wee see a poore widow oppressed, we must bee greeued and moued to say, what a crueltie is this? VVee that are but mortall [ 50] creatures and wretched earthly wormes, do perceyue the euill and condemne it: and I pray you will God be blynd: will he haue his eyes shet? So then although men laboure to hide themselues in many startingholes: yet shall they alwayes haue suche an insight in their hartes, as they must needes discerne betweene good and euill, and euen in theyr owne iudgementes vnderstand, that they muste be fayne to come before the heauēly iudge, who seeth much more clearely than we doo. But by the way wee muste marke also howe it is sayde heere, that the Boundes, Meeres, or Buttelles were remoued, whiche is a very greate disorder For boundes, meeres, and buttelles, serue to seuer landes and heritages, like as money (which is as it were the com∣mon fine) serueth to traffike among men. If there were no money too occupie one with another, what a thing were it? True it is that before there was any money coyned, men might well haue some trade of occupying togyther by exchaunge: but there is no suche playne dealing nowa∣dayes, neyther coulde it be put in vre in so vntowarde a time as men see now. The money then that is coyned, and goeth abroade from hand to hande, is as a suretie or war∣rant (as men terme them) that men may occupie one with another. Besides this, there are also boundes, meeres, and buttelles, whiche serue for the feeldes, and for landes. If these be not certaine and continuall, there will bee no more good neighbourhod among vs, but oure life shall be more disordered thā the life of brutishe or wild beasts. And yet notwithstanding we see that long ago there hath beene suche craftinesse, and maliciousnesse of chaunging of boundes, and of falsifying the thing which ought to be (as it were) holy among men. Therefore according too that which I haue sayde already, if boundes, meeres, and buttelles, bee not kept inuiolable, surely all goes to spoyle and hauocke, and there wyll bee nothing in the worlde, but catch who catch may. VVe see that this hath beene aforetymes, too the ende that wee might bee the better strengthned againste suche stumbling blockes. Yet not∣withstanding the time cannot iustifye suche as doo amisse. And it behoueth vs too marke that poynt. For there are many that thinke to sheeld themselues, by alledging that things haue beene woonted to bee so, and that they haue beene of long continuance. But I pray you, doo not we knowe nowadayes, that suche as plucke vp buttelles, are woorse than Theeues? VVe may well be of that iudge∣ment. For although wee had not Gods lawe, nor the Scripture: yet it is written in our hartes to mislike vtter∣ly of suche falsehood. And if a man alledge, it hath beene vsed afore, it hath beene practised more than this three thousand yeares: is that sufficient to iustifie suche as de∣face boundes at thys day, so as they maye saye they haue beene in possession of it a long time? No? And there∣fore let vs learne, not too harden ourselues at the exam∣ples whiche we see. If men beginne to doo euill, and too greeue God, and others followe them, so as it shoulde seeme they might doo what they list, and that custome were become a lawe: let vs not fall asleepe vpon it. For god who is the rule of al right, altreth not for all that, loke what he hath once ordeyned, must continue for euer: all mens workes must be layde to that squire, and be squared by it: and a man can no sooner swarue aside from that, but he shall bee condemned. VVherefore let vs marke well, that when mens faultes and misdoings are growne into custome, we must not say, I may follow this, bycause it is a woonted thing among men. No, no: But let vs al∣wayes haue an eye vnto God, who (as I sayde) hath sta∣blished a rule that shall not be chaunged. And althoughe men turne too and fro, and things seeme vtterly oute of order: yet shall Gods rightuousnesse continue euermore inuiolable and in his full force. And therefore let vs learne to gather our selues home paciently, and to walke in the feare of God, and too haue an eye to the sayde vpright∣nesse which hee commaundeth vs. It is sayde afterwarde,

that the poore were shette vp, and that they were made to turne out of the way, and that the wicked had their scope, and that in steade of hyding themselues, they ••oysted in the streetes, and hilde the pauement as their owne possession. This is seene more nowadayes than euer it was. But yet notwithstanding wee bee warned, that when we see there is no iustice, so as the very parties that haue the charge to represse lewde dea∣lings, and sit in Gods seate, and hold the sword and mace of iustice in theyr hand, do not their dutie: we must not be ouermuch offended at it. True it is that wee ought first of [ 10] all to be right sorie, that the seate whiche ought to be con∣secrated to Gods seruice, is so defiled by men: and second∣ly, to know also that our God doth punish vs iustly in not suffering iustice to beare sway as it ought to do: for it is a token that we be vnworthy to be gouerned by him. Ther∣fore it becommeth vs to sigh when we see offences com∣mitted, that the Lords of iustice and the Magistrates set not too their hāds [to redresse them] nor haue such cou∣rage and stoutnesse as they ought to haue. Let vs learne (I say) that God punisheth vs by that meanes: and forasmuch [ 20] as Gods name is blasphemed thereby, let it greeue vs, and let vs be sorie for it. Howbeit there withall wee must con∣clude in the end, that sith God causeth not things too bee set in perfection presently, we must needes looke that hee shall shewe himselfe a iudge in the latter day. Also wee must arme oure selues against suche stumblingblockes, when wee see the wicked take suche libertie, as to beate one, and bounce another, and to doo many wrongs and outrages, and yet there is no remedie against them, but wee bee newe top beginne agayne, and good men are [ 30] fayne too keepe their mouthes shette, and when they go out of their houses, folke mocke at them, so as they bee fayne too keepe themselues as close prisoners. VVhen we see all this: well, let vs pray God too vouchsafe too haue pitie on vs, and to vtter his power if we see men to bee too colde. Howbeeit if hee delay, and things fall not out as wee woulde haue them: let vs honour hys secrete iudgementes. Yee see then that the cause why this is written, is for that the rightuouse shall bee shette vp, and shall not dare shewe their heades abroade, but [ 40] muste bee fayne too hide themselues, and bee hylde in as prisoners. Therewithall let vs marke what becom∣meth of the wicked, howe that when men winke at theyr lewdnesse, and punishe them not in conuenient tyme, they gather such a boldenesse, as they dare shewe them∣selues in the open streete, and there make theyr tryum∣phes. VVoulde God wee sawe not examples hereof nowe adayes. But what? Scarcely shall an honest man go abroade in the streetes, but he shall be flowted and scoft at, and vexed and troubled: and if he be assayled, he dares [ 50] scarcely mainteyne his owne good quarell: and in the meane while what is done too the gallowclappers that ought to haue beene hanged halfe a dozen yeares afore? O, they must go perking vp with their neb, yea and that so stoutly, as they offer shame not only to euery priuate persone, but also too the whole state of iustice. For when any good man hath a cause too go either alone or wyth company, one Russian or other shall come face hym with a shamelesse countenance, and hee must be suffered and indured too spite both God and man openly. So then [ 60] wee haue to marke, that when the wicked are not puni∣shed at the firste as they ought too bee, they become so stately, as they ouermayster the poore and simple sorte, and rushe out intoo all vngraciousnesse, becomming so bolde, that the good men are fayne too hide themselues as it were in prison, and dare not speake a worde. VVhen wee see this (I say) let vs tarie paciently till God redresse it. Neuerthelesse this ought too warne suche as are in publike authoritie, too do their duetie carefully, and too woorke with such stoutnesse, as they may not bee guiltie of so extreeme disorder and confusion as are spoken of heere: or else these dealings muste returne vpon theyr heades. For they shall not onely beare a peece of the burthen, but also they must bee vtterly ouerwhelmed by it. Thus yee see in effect what wee haue too marke. And by and by it is sayde, That the wicked ryse betymes too go to theyr businesse, namely too go too stealing and robbing, (sayeth hee) lyke wylde ••sses, whiche are light and verie nimble beasts. Heere hee doth vs to wit, that the feete of the malictous and cankerdharted sort, are swift in running too shed bloud, and to doo all manner of mischeefe. Di∣ligence is one of the greatest vertues that God gyueth vntoo men. Neuerthelesse it behoueth men to knowe why and too what ende they bee created, that they may applie themselues therevntoo, and bestowe all theyr cunning and abilitie too the same. VVe knowe what is sayde in the Psalme concerning Gods order, that the ry∣sing of the Sunne is more than if hee sounded a Trum∣pette. For it shyneth vntoo vs too the ende that euerie man shoulde go too his worke, and to his businesse, ther∣by to shewe vs, that hee hath not made vs to bee ydle and vnprofitable, but too applye oureselues too somewhat wherein God and our neighbour may bee serued. Ye see then that the Sunne is as a rayser of vs vp vnto God, that we may be diligent too do our duetie. But men are of∣tentimes too diligent, they bee very buzie, and they wyll ryse earely ynough: and what to doo? To quaf••e and too fill the paunche, and too runne intoo all manner of disorder, as it is sayde in the Prophete Esay, that the day is not long ynough for them too make an ende of their riotting. Finally when they be so wearie that they can no more, they play the brute beastes throughout. For they sleepe the daye and watche the night, so as the order of nature is turned vtterly vpside downe by them. An other sort ryse earely: and too what purpose? Too woorke some treacherie or lewdnesse to their neighbors, to deceyue one, and to intangle another. Another sorte go to their whorehuntings, and another sort too theyr wicked buying and selling. Thus ye see wherein moste men bestowe theyr diligence. And thys is shewed vs ex∣presly, too the ende wee might knowe wherevntoo wee shoulde applye it. Therefore as soone as the Sunne ri∣seth, let vs learne too thanke God for lightning vs after that sort, so as wee may bestirre our handes, that is too say, imploy our selues about what thing soeuer he calleth vstoo, and wherein so euer he will haue vs to serue hym. Agayne, let the onely marke that we shoote at, be alwayes to know wherevnto he calleth vs, and what be the things that he alloweth: and let vs be very ware, that wee abuse not the light of the Sunne, and the diligentnesse that God hathe gyuen vs by applying it too the hurt of oure neighbours, or by doing any man wrong or displeasure.

Nay, rather sith we see Theeues, VVhoremongers, and Drunkards so foreward in euill, let vs learne too finde fault with our owne slouth in goodnesse. As how? Such a one is the stirringest man in the world. And what to doo? To go do a murther. But if a man be giuē to drunkennesse or to gluttonie he layes himselfe in his graue before he be dead. For we see how these drunkards are as stinking cari∣ons [more than] halfe rotten aboue the ground. And good cause why: for it is the wages that they receyue for theyr double diligence in glutting thēselues, and in abusing the [ 10] good creatures of God. Another sort go to their whore∣huntings, and othersome to their theeuing and robbing. Now although these kinds of men thinke too aduauntage themselues: yet is their diligence but to their destruction. For when they haue toyled themselues throughly, they shall do nothing else but gather a stacke of wood, and in the end the fire of Gods wrath shall be put to it, to cōsume▪ it quite and cleane. Therefore when we see the despizers of God, and the wicked sorte so diligent in doing euill: I pray you is it not a great shame for vs, if wee bee lazie as [ 20] though our armes were broken? Shall not euen they bee witnesses against vs for being so vnprofitable? Thus ye see that the thing which we haue to marke in this sentence, is that it warneth vs to be diligent: howbeeit, so as we take heede to apply the same diligence where God will haue vs to bestow it. And for the doing thereof, let vs haue an eye to his good will, which is that wee should communi∣cate one with another to help our neighbours, and euery man consider what abilitie and meane he hath wherewith to succour such as haue neede of him. Lo what our dili∣gence [ 30] ought to be. Furthemore, let vs walke as children of the light and sith that God doth now inlighten vs bothe day and night, let vs call vpon him, and sigh vnto him in the night. And a day times when he sendeth vs his Sunne∣light, so as we see what we haue to do, and what our due∣tie is▪ let vs apply our selues faithfully therevntoo: and at leastwise let vs be as forward as those that do so giue thē∣selues to euill, least they become witnesses of our slouth∣fulnesse. And although we see not God punish them out of hand: yet let vs fully perswade our selues, that there is an horrible vengeance prepared for them, which sheweth not it selfe as yet. But let vs not therefore ceasse to looke a farre off: for it behoueth our fayth to mount aboue all things that are seene as now, and too beholde things that are seene as now, and too beholde things that are hidden. Thus ye see how we may profite our selues, euen by the misorders that are seene in this world, vntill oure Lorde bring all things againe to their state and perfection, which shall not be till the last day.

Nowe let vs fall downe▪ before the face of oure good God with acknowledgement of our sinnes, praying hym to make vs feele them in such wise, as if hee punishe vs for a time by the wicked, wee may yet perceiue that hee spareth vs and beareth with vs in that wee bee not vtter∣ly ouerthrowne by them: and that although we haue de∣serued to be so delt with, yet we may not ceasse to haue recourse vnto him, seeing that he calleth vs so gently and freendly: and that we may indeuer to amende the vices that are in our fleshe, & be more and more sory for them, so as we may wholly frame our selues to his good will, & call our selues fully home vnto him: and that thereby we may proue our selues to be his childrē, and reuerence him as our father with so much the greater affection. That it may please him to graunt this grace, &c.