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

The .Cxxxiij. Sermon, which is the sixth vpon the .xxxiiij. Chapter.

26 He striketh them as vvicked in the place of the Seers.

27 Bicause they haue turned avvay from him, and haue not considered all his vvayes.

28 To make the crie of the poore come vnto him, and too make them heare the outcrie of the af∣flicted:

29 And vvhen he sendeth quietnesse, vvho can make trouble? vvhen he hideth his face, vvho shall see him, as vvell vpon a nation as vpon a man?

WE saw yesterday after what sort [ 20] God punisheth offenders with∣out inquisition, and yet not∣withstanding hath iuste reason to doo it, so as there is no cause to blame him. And nowe Eliu addeth purposely, that he doth it in the place of seers. VVherein he sheweth vs, that Gods iudge∣ments ought to be throughly knowne vnto vs euen for our instruction. For when God punisheth sinners, it is [ 30] not only to the intent that euery man should know what offences they haue committed: but too the intent they should all take example of it. According as it is sayd, that iustice commeth vpon the earth, when God doth so exe∣cute his punishments in correcting as well those notori∣ous offenders, as other men. So then it is not for nought that this saying is added, that God chastiseth offenders in the sight of men, or in the place of seers [or lookers on]. Hereby we be warned to take better heede than wee haue done, in noting and marking Gods iudgementes. It is a great [ 40] fauour that he sheweth vs, when he teacheth vs by other mens harmes. But if wee shet our eyes, or play the dul∣lardes, what excuse haue we? Therfore as oft as God pu∣nisheth sinnes: let euery man thinke vpon it in his owne cace, and let vs receyue a common instruction, to the end that his corrections be not lost among vs. And surely that is the cause, that after one hath bene chasticed, euery man must haue his turne. For if we could profite our selues by that which God sheweth vs: the punishment of one man might serue for the instruction of fiue hundred, yea or of a [ 50] thousande. But for asmuch as wee lette all the warnings slip which God giueth vs, and make no account of them: therefore euery one of vs is called in his course, and must answere in his owne person to be punished for his offen∣ces. And so we see what our vnthankefulnesse is, in that it is sayde that God punisheth the wicked and breaketh them in peeces in the sight of all men. For wee can well skill to talke of the thing whiche shall be sayde although wee see it not. If there be any reporte of the taking of a towne or of the sacking of it, or of any discomfiture, or of [ 60] such other like things: the newes shall be caried abroade, and men will debate of it: and much more can wee wel discourse of the thing that we see before our eyes. But in the meane while, to what purpose dothe it serue vs? Do wee learne to forethinke vs of our faultes, and to hum∣ble our selues before God? No: but wee followe still our owne trade, and although wee be as bad as they whome God so visiteth and correcteth so roughly: yet do wee beare our selues in hand, that the blowes shal neuer come at vs. See ye not then an exceeding great and intollerable vnkindnesse? So much the more behoueth it vs to marke well, how it is tolde vs here, that God punisheth not of∣fenders secretly, so as no man might perceiue it to be his correction: but [so openly as] all of vs might fare the better by it, if it were not long of our selues. And why? For if God shold set vp scaffolds to execute his chastice∣ments vpō: we could not perceyue them more euident∣ly. And so our blindnesse in that behalfe commeth of our owne wilfulnesse and vnkindnesse, as I haue sayde afore. Marke that for one poynt. But the reason also is sette downe here: namely bycause they turned away from him, and considered not all his wayes. Ouer and besides that wee haue seene already that God striketh not men wrongful∣ly, but to punish their sinnes: here it is shewed vs what is the welspring of all euils: that is to wit, the withdrawing of our selues frō him which is the fountaine of all righte∣ousnesse. For our life ought to be so ruled, as wee should obey God and seeke him, and walke as it were in his pre∣sence. And therefore when a man is gone away frō him, he cannot but run into all confusion: and that is the cause of mens destruction. So haue we a very profitable lesson in this text, to shewe vs how we may keepe our selues frō going into destruction. And that is by holding our selues as it were shet vp vnder Gods wing, and by clinging vnto him to obey his will. If wee haue this wisedome in vs: it is the thing wherein our welfare lieth. But contrarywise if wee forget God: can wee scape his hand? If our lyfe stray here and there, wee are vndone, and damnation is at our backes. For it is sayd that God will in open sight and after a terrible maner, punishe those that run away from him. But lette vs marke well, that Eliu speaketh not of such as had bene brought vp in the lawe, and had had the Prophets, and bene taught the doctrine of God famili∣arly,

but of the Heathens which had had but a small taste of the light, and yet notwithstanding for as much as they gaue themselues vnto euill, it is sayd that they were with∣drawne from God. And why? For although he were not so neere vnto them, as vnto those to whome he had giuen his lawe: yet notwithstanding wee must holde this for a generall rule, that for so muche as God hath set vs in this world and created vs after his owne image: we according to the order of nature, ought to tende vnto him, and to make him our marke to ame at. Therefore when we run [ 10] astray and giue our lustes to the bridle, so as they raigne ouer vs: It is a turning away from God, euen with whom we ought to be al one. And so after that sort Eliu blameth the Paynims for turning away from God. For albeit they had not the doctrine of the lawe: yet had they the in∣struction that I haue spoken of, according also as Saincte Paule declareth in the seconde to the Romaines, namely that they needed no paper wryting too shewe them that there is but one God, and a difference betwixt good and euill: for euerie man hath it written in his heart. Nowe if [ 20] the Heathen menne were condemned for straying awaye from God, and for withdrawing them selues from his o∣bedience: what shall become of vs with whome God is more familiar without comparison? God thought it not ynough to haue created them after his owne image, and to haue printed therein some knowledge of good and e∣uill: but hee hath also giuen vs his worde, and will haue it published vnto vs dayly. There hee sheweth vs his will familiarly: and it is the waye, as Moyses protesteth, wee can not stray: we haue no excuse of ignorāce: but behold, [ 30] there is our rest as it is sayde in the Prophete Esay. Ther∣fore seeing oure way is layed afore vs, and wee knowe whiche way to take: if yet notwithstanding euerie man start aside and take leaue to do euill, and to wander in his owne affections and lustes: are we not much more wor∣thy of blame, than those that neuer hearde one woorde of good instruction? Then if the Heathen men are here cal∣led backsliders, bycause they are turned away from God: what are we, seing that our God commeth so neere vnto vs, as to do the dutie of a scholemaster and teacher among [ 40] vs, and to entertain vs in his schoole, to the end we shuld learne at his hande in the person of those whome he ap∣poynteth to preach his worde in his name? Therefore if wee make no account of the doctrine which is giuen vs: must we not be condemned as double renegates or back∣slyders? Yes surely. Then let euerie of vs looke neerely to himself, and consider of what value and estimation this grace of God is when he hath as it were his owne mouth open, to warrant vs the thing that is good and conuenient for our saluation. Seeing we haue this, although we had it [ 50] but with a wet finger as they say: yet let vs assure our sel∣ues that we can not despise such a blessing of God, but it muste needes bee a withdrawing of our selues from him. Much more, seeing we haue his worde dayly preached in Sermons, and may also haue lectures besides: if all this will not hold vs in awe, and make vs to sticke throughly to our God, and to indeuer to serue him: needes must his hād be vttered much more roughly & terrible vpō vs, thā vpon those that had but the order of nature to guide them aright. Thus much concerning this poynt. And it is sayde [ 60] immediately, that they considered not all his wayes. VVher∣in it is signified vnto vs, that men are neuer so ignoraunt and vnskilfull, but that there is naughtinesse ynoughe in them to make them giltie, and to bereue them of all shifts before God. Heere (as hath bene declared alreadie,) Eliu speaketh generally of the whole worlde: for hee was no Iewe that he might haue had the lawe and haue spoken of his like: and yet notwithstanding hee sayth that those too whome God hath giuen no more but their naturall wit, as hee had giuen it too all other men: considered not his wayes. Hee sayeth not that they had doone amisse, or erred, bycause they could do no better, or bycause they had no light of doctrine (howbeit, that might haue beene sayde:) but heere the spirite of God ment to vrge men, to the ende they should knowe that their condemnation was iust, and that they could not alledge it for a cloke, that they had done amisse throughe ignoraunce, for wante of one to gouerne them, whereas they themselues were of a good and vpright mynd. For if men had a pure and hartie desire to come vnto God: surely he would not faile them on his side. And vndoubtedly this promise shal not disap∣poynt men: knocke, and the gate shall bee opened vnto you: seeke and you shall finde. Then if wee see that men doe so raunge ouer the feeldes, and as it were run astray: let vs mark that they haue not a pure and rightmeening mynde to goe vnto God. True it is that they maye well haue some shew of deuotion, as we see among the papists, where many seeme to bee the best mynded in the world, and to all likelyhoode vtterly rauished with deuotion to Godward. But if a man loke narrowly vpon their doings, he shall finde that all is but hypocrisie, and that God doth not giue them the bridle after that sort without iust cause Ye see then that the thing which we haue to marke in this texte, is that althoughe the wretched Paynimes dwell in darknesse, and may be likened to blind men which grope and se not the way, and haue nothing but grosse ignorāce in them: yet notwithstanding they can not be excused of maliciousnesse and stubbornesse, and of wilfull turning a∣way from good vnto euill, euen of set purpose: For it is written, that they considered not the ways of God. These thin∣ges are not wyted vpon the brute beastes, nor vpon the stones whiche haue no vnderstanding: and therefore it must bee concluded, that they whiche are most rude and barbarouse, (euen they I say) haue refuzed to go right, and that if they had had a good desire, they had not bene lefte destitute of Gods grace. Yet is it not therefore to be sayd that we are able to do well, and that there is such an abi∣litie in vs, that wee bee able to seeke God: wee intreate not of that matter: and when the Papists make such con∣clusions, they shewe themselues to be starke beastes. For when it is said that men sin not by ignorance but through a certain wilfulnesse: the Papists conclude that seing it is so, it foloweth that we haue sufficient reason to gouerne our selues well, and that wee bee cleeresighted, and to bee short, that we haue a freedome to do good or euill. But it is too great a beastlynesse too reason after that manner. And why? For they be not things vnable to be matched togither, that men shoulde haue their eyes as it were pi∣ked out, so as they should not bee able to see or discerne any thing, and yet therewithall also be altogither wicked. And therefore they are neuerthelesse conuicted, not too haue considered Gods wayes, nor to haue bene led in the

right way, for that they were caryed away by pride. Ye see then in what wise we ought to match the one with the o∣ther: namely that by reason of sinne, we be al of vs bereft of reason and vnderstanding: See how the heritage which we haue of our father Adam, is that our myndes are com∣bered and confounded, so as we can not discern the thing that is for oure welfare, but drawe cleane from it, accor∣ding as it is sayd that euen our light is turned into darke∣nesse, vntill God inlighten vs by his holie spirite) and yet neuerthelesse that oure ignoraunce is not suche, but that [ 10] wee bee corrupted in oure affections, and wype out the goodnesse whiche God might put intoo vs: and bycause our nature is froward, therfore we be enemies vnto God, and all oure thoughtes and imaginations are enmities too his rightuousnesse, according as Sainct Paule speaketh in the eyght to the Romaines. Then are wee ignorant, and yet in the meane whyle ceasse not to be frowarde. VVee knowe not which way to go, and yet therewithall we goe astray wilfully. And why? For we mynde not to come vn∣to God, no, wee must be fayne too bee inforced thyther, [ 20] or else he must inspire vs with his grace, and inlighten our harts which are full of rebelliousnesse. Then vntill suche time as God hath reformed vs. Surely wee will alwayes shet our eyes, that we may not see his wayes. Now if this bee spokē of such as had not the meanes that God giueth vnto vs: what shall become of vs? For it behoueth vs to come backe againe to the point which I haue touched. I sayde euen now that the heathen men were not to be ex∣cused in turning awaye from God: and therefore muche more are we double backslyders, we I say whom God had [ 30] drawne vnto him. Nowe if it bee sayde that the heathen men haue not regarded Gods goodnesse, nor lyued and walked accordyng too godlynesse: I praye you in what cace are wee whiche haue a farre other knowledge than was gyuen vntoo them? For our Lorde poynteth vs as it were with his finger, what way we shall go. And the texte which I alledged out of Moyses, (namely that is the way, walke therein) is of greate importaunce. I take heauen and earthe to witnesse (sayeth hee) that this daye I haue shewed you life and death, and that if you goe amisse, yee [ 40] shall bee withoute excuse before God. For it appeareth that you seeke your owne destruction. And why? For in as muche as your God teacheth you, and graunteth you such prerogatiue, as to declare his will vnto you: it is all one as if he should put the way into our handes, and you refuse it and choose death. Nowe when men make suche a choyce, must they not needes become starke Diuels? So then this protestation of Moses ought to perce our harts and make vs to bethink our selues better. And sith we see that our Lorde setteth a doctrine before vs, whiche is for [ 50] our behoofe, as it were in a glasse or a liuely picture: let vs not playe the blynde and bleare eyde folke, nother let vs drawe a curten before vs, too the intent to bee ignorant in that which wee ought to knowe, whereas in deede the thing is manifest ynoughe vnto vs. And heerewithall let vs mark, that when God speaketh to vs, it is not to leaue vs in doubt, so as wee should not knowe what his wordes ment: but contrariwise to the ende wee shoulde receyue good doctrine and instruction by his worde. And this is another poynt well worthy to be marked. For many pre∣tend [ 60] that Gods word is so deepe, as men cannot tell what to take too, or what to followe. But this is an accusing of God, as if so be he mocked vs in putting vs in hope to de∣ceiue vs. Therfore let vs marke wel, that when God spea∣keth, it is to the end we should receiue good doctrin, and that wee should become wise and skilfull: to followe the thing that is good, according as it is sayd that the word of God giueth wisdome to the ignorant: which is by know∣ing their owne slendernesse, that they may yeld thēselues vnto him. Then shall we alwayes find the sayd vse to our owne profite in the worde of God, if wee haue the wis∣dome to be desirous to goe forwarde in the right way of saluation, and to keepe vs in it. And if a man turne aside bycause he hath not considered Gods wayes: it can not be said that he hath erred for want of better abilitie: but con∣trariwise he himself is the cause of al his euil, and it ought to be wyted vpon him. There is yet one saying more to be noted: which is, that he speaketh of all the wayes of God. VVherein wee be aduertized, that it is not ynough for vs too content vs in parte, and too serue him by halues, but we must throughly and wholy frame our liues altogither to his will. For, to giue eare to al that he saith, and to sub∣mit a mans selfe to him without exception, come both to one end: and vndoubtedly those two commaundements are inseparable. Like as God himself cannot be deuided: so also let vs marke that his rightuousnesse can not be deui∣ded. VVhat maner of one is the rightuousnesse of God? He hath comprehended it in his whole lawe. He saith not only that a man shall absteyne from whoredome, nother hath he only forbidden theft, nother hath he only cōdem∣ned murther: but he hath ioyned ten commaundements togither, and will haue men to hold them all. Now if one man obey God in chastitie, and another in absteining frō fleecing of his neighbour, and a third in keeping himselfe from dooing wrong or violence, or from taking leaue to hurte or harme other men: is not this a rending of Gods rightuousnesse in peeces? For (as I said) al the commaun∣dements are inseparable, and there is in them a holy bond which ought to bee kept vnbroken. And so let vs marke well, that if we will be blissed of God, we must take good heede, not to some one part of his wayes, but to all. Thus ye see what Eliu ment to note heere. And heereby we see that euerie man ought to bee diligent in looking to him∣selfe. Therefore if we intend to examine our life wel, and to square out our works and our thoughts by it: when we haue sound any outward or actuall sinne in vs, let vs pro∣ceede further, and see whether wee haue not had wicked affections: and thervpon let vs learne to condemne our selues, and pray him to clenze vs from the euill which we feele so in our selues. Lo howe we ought to practize this sentence. And furthermore it is shewed vs also, that when men haue once begon to ouershoot themselues, they run astray further and further, and become euerie day worsse than other, till they haue renounced God, and quite caste him vp. VVe are not so malicious as to giue our selues o∣uer to al vices at the first day: we shall be hild in the feare of God for a while: but if we take liberty to runne at ro∣uers, and God do happen to winke at our sinnes and ini∣quities then Satan taketh possession both of our soules & bodies, & thenceforth carieth vs away in such wise as we become vtterly vnrecouerable. Ye see then that after men haue once left to frame themselues wholly to Gods wil,

and to giue themselues to soūdnesse and simplicitie: they do so appayre, as there is no more consideration in them, but they greeue God, not in some one sinne only, but by all meanes and in all caces, so as they vtterly reiect al his wayes. And furthermore wee see heere yet better than a∣fore, howe rightfull Gods iustice is in chastizing vs. And why? They that had done amisse, rebelled still further a∣gainst God: they ranne away from him, and had no will to be taught good: but gaue themselues ouer vnto euill, wittingly and willingly: then is it not high time that God [ 10] should set to his hande to correcte them nowe or neuer. Seeing it is so, let vs alwayes be fully persuaded, that God neuer punisheth vs, till he haue bene to much prouoked to anger, and that wee haue deserued long time afore too bee thundred at by his hand. Therefore it followeth, that after he hath wincked at vs, in the ende wee must needes come to that which is conteyned here: namely that in o∣pen sight and after a notable fashion, hee will breake all those in peeces, that are so turned awaye from him. Lo what wee haue too beare away in this sentence. And it is [ 20] sayd immediatly: to make the crie of the poore come vnto him, and to make him heare the exclamation of the afflicted. Heere Eliu noteth one kynde of sinne whiche God punisheth in men. True it is that wee offende many wayes. Howebeit for as much as men can not bee brought too knowe their faultes, vntill they be more than conuicted of them: here Eliu hath set downe a kinde of sinne, which is most appa∣rant and easiest to bee seene. For when outrages and ex∣tortions are committed, so as one man polleth another of his goodes, and they that are greeued haue no redresse at [ 30] all: they crye oute vnto God, and men heare their com∣plaintes, and euerie bodie rueth and abhorreth their cace. Thus yee see one kynde of wyckednesse whiche is well known both to great and small, which is when we see that there is no iustice, but might ouercommeth right and wee dwell as it were among theeues. For hee that listeth too make his hand by pillage, taketh no thought when he hath done all the wickednesse that can bee, bycause there is no redresse nor any order to be taken. VVhen suche things happen, euery man can speake of them. For this cause the [ 40] holie ghost hath chozen a sinne that is most notorious, to the intent we should be the better conuicted. Herewithal let vs marke that vnder one kynde the whole is compre∣hended. For in what wise so euer we offend God, he hath alwayes iust cause to punish vs, and (as I haue declared al∣readie) his law cannot be deuided, it must continue whole in one, and his cōmaundements must be so knit togither, as al of them may make but one rightuousnesse. Howbeit for as much as we be such hypocrites, and euery man wri∣theth himself like a snake to the intent to hide his sinnes: [ 50] God intendeth here to draw vs as it were by force, and to compell vs to confesse the dette. If a poore man haue a∣ny wrong and outrage done vnto him, hee will aske ven∣geance of the partie: and his cōplaints shall come abroad, so as the ayre shall ring of them: and seeing it is so, thinke we that it can be hidden from God? think we that he will let it slippe? what is to be done then? First (as I haue said alreadie) let vs marke that although no man in the world complayne of vs, yet will our sinnes crie out againste vs, and the sounde of our offences will mount vp to heauen. [ 60] If a thing bee remoued, wee see it maketh a great noyse: and when wee breake the rightuousnesse of God: is it not more than if wee should ouerthowe a house? thinke we ther is anything more precious than the order which God hath stablished too make vs walke according to his will? VVe goe about to destroy all that. And is not that more (as I sayd) than if we should ouerthrowe some buil∣ding? And do we thinke that the noyse of it commeth not to the eares of God? Then let vs marke well, that as oft as we breake Gods lawe, the crie of it mounteth vp vnto heaue, and our sinnes aske vengeance of vs. For although men bee dumme and open not their mouthes to say any thing: yet do not our sinnes fayle to bee registred before God. Lo what we haue to marke in the first place. But if men themselues crie out against vs, and we be euill spokē of for oure wickednesse, and heare their complaintes and grudgings: is there not much more reason that we should thinke that God heareth all such cries? And let vs euery way marke, that it is not for nought sayd: the crie of So∣dome is come vp vnto me: and therfore I am come down to see whither it be so or no. But let vs assure our selues that our Lords eares are not deaf, so as our offences shuld not alwayes come to knowledge before him. Neuerthe∣lesse when there is such crying out vpon vs, and such con∣fusion, he must needes note it the more. For of very truth (as I haue touched already) it is a thing of no smal waight, when we go about after that sort to ouerthrow the thing that our Lord hath stablished. And in good sooth what is the rule of good life? Is it not as it were an Image of God shining amongs men? And when wee goe about to ouer∣throwe that, I pray you what a confuzion is it? Howbeit let vs mark by the way, that God will not leaue them vn∣punished, which haue wrongfully vexed and troubled the poore. True it is that the great ones wexe bold when they see poore men destitute of succour, so as they are not re∣leeued, nor haue any freends or kinsfolke to sticke by thē. And therevpon it seemeth vnto them that they may doe what they list. And that is the cause why they fall to all outrage. But let vs marke howe it is sayd, that God hath a care of them: and therfore the more that poore folk are left vp to al wrongs and no man succoreth them: so much the more doth God declare, that hee hath a care of them to reuenge them. If this were well considered, we would bee lesse hastie to trouble our neighboures, and specially those that can not make their part good. For it as a brea∣king of the protectiō that he hath set vpon their persons: and in the end wee must feele that he is our aduersarie for it. Do we then see a pore man? Let vs be as it were stop∣ped there, that we do him no harme, violēce, nor outrage. And why? For God will step before him, and althoughe the poore man do beare paciently the wrong that is done him, yet shall not the crie of it misse to come vp to heauē and to be heard at Gods hande. And like as this doctrine ought to serue for a warning, that euery of vs may bridle himself and abstein frō euil doing: so also the poore ought to be well comforted, sith they see that God hath them in his protection, and that though the wicked do trouble & vex them, yet God bridleth their rage, and watcheth ouer the poore, and will in the end shewe that he neuer forgate them. Then seing that God taketh our quarell vpon him: let vs refer it vnto him, and let it assuage our sorowe and greef when we be wrongfully afflicted, so as men doe eate

vsvp and we haue no remedie, but seeme to be as sheepe in the wolues throate. Go too: our Lorde hath promised that the crie of all extorcions which men doe, shall come vp to him. Seeing wee haue this buttresse, let vs be con∣tented, and tarie till hee shewe by effect, that he is neere vs and hath a care of our welfare. Lo howe wee ought to practize this sentence. It followeth, when God giueth rest, who shall make trouble? and when he hideth his face, who shall see it as well vpon a man, as vpon a nation? Here Eliu ment to represse (in Iobs person) all the quarels that wee make [ 10] against God. For wee would controll him in all his do∣ings: yea and wee woulde couenaunt with him, that hee should gouerne vs after our owne liking. Truely we will not say so: but yet in the meane while, it is seene that we haue that pryde in vs. VVhat man is there which could not finde in his heart to abace the maiestie of God to the ende that things might fall out to his owne liking? If wee be discontented when God doth otherwise than we wold wish: it is as much as if we would put a barre before him, to say, I intend not that this thing shall go so. Ye see then [ 20] why it is nowe sayd: if God giue rest, who can make trouble? And if he hide his countenaunce who can see it? Nowe, this rest that God giueth, is of diuers sortes. For the faithfull haue the rest whereof the Scripture speaketh: which is, that they leane vnto God, and put their trust in his good∣nesse, and doubt not but that he gouerneth them. Heere∣vpon they may sleepe at their ease according as the Pro∣phet speaking thereof, sayeth that euerie man shall sleepe vnder his figge tree and vnder his vine when hee is so in Gods custodie, and that we shall knowe it. And this peace [ 30] is the verie frute of faith as the holie Scripture sayth. Yee se then that the cheefe rest which men haue or can inioy, is to commit themselues to Gods prouidence, and that in respecte of his fatherly care ouer them, they can say, my God I commit my life vnto thee, it is in thy hand, order it thou at thy pleasure, and I in the meane time will kepe on my course. Marke this for one point. But besides this al∣so, there is another rest. For God doth spare the wicked outwardly although he beat them within, so as their con∣sciences do alwayes gnawe them, according as it is said in [ 40] the Prophet Esay. For although it be sayd there, that their thoughts be like waues beating one against another (yea and as a sinke that is filthy within, bicause that vnbeleefe must alwayes bring vnquietnesse:) yet notwithstanding God casteth them into a sleepe, bycause hee doth not pu∣nishe them oute of hande. So then it is sayde that if God giue rest who shal make trouble? Hereby it is shewed vs, that when God deferreth and prolongeth the punishment of the wicked, wee must not be ouerhastie. For wee shall gaine nothing if we pleade against God and say, why doth [ 50] he not punishe the offenders out of hande? That were as much as to trouble those whome God will haue to be at rest. And therefore let vs learne to submit our selues pa∣ciently to Gods will, and to beware that wee runne not a heade after that sort. For it is sayd that it becommeth not anye mortall creature too make trouble where God will haue quietnesse. And therewithall let vs vnderstand, that it is to no purpose to haue bodily prosperitie, except wee haue Gods fauoure with it, that the feeling thereof maye make vs quiet in our heartes. Againe if we haue not that [ 60] quietnesse, let vs vnderstand that it belongeth to God to giue it vs. For if peace and w••r be in his hand, and that he can giue trouble and quietnesse when he listeth in the trā∣sitorie state of this world: much more hath he the spiritu∣all rest which is far greater and excellenter. Then let vs consider, that it lyeth not in vs to quiet oure selues when wee bee in trouble: but wee muste resorte vntoo God: for it is a singular and inestimable treasure that commeth from him, too holde vs so in quiet as wee may alwayes in the middest of the turmoyles of this worlde, abyde still vpon our feete, and that being tossed as it were with great stormes and tempestes: yet neuerthelesse wee may haue our anker fastned in him to hold still our owne. This (say I) is as a singular priuiledge that God giueth to his chil∣dren. So then are we combred? are we full of anguishe, trouble and perplexitie? what is to bee done? let vs take vs to this settlednesse: knowing that it abideth within vs. True it is that we must alwayes seke the means that God offereth vs, to keepe vs to it, and to indeuer to attaine it: but howsoeuer the world go, let vs fully resolue vs of this that it is onely Gods office to quiet vs, and to deliuer vs from al vnquietnesse. This is the thing which we haue to marke. And further although the faithfull haue this sayde peace, so as they bee quiet in the midst of their afflictions and of all the miseries of this world, yea and that they be∣take them selues vnto God when they be tempted with distrust: yet is this no let, but that their life is subiecte to much vnquietnesse. Therefore let vs not storme thoughe it please God to turmoyle vs. For it is not sayde that hee will so handle vs in this worlde, as that wee must not bee tossed too and fro: but yet for all that wee must hold our selues fast, as we bee not vtterly shaken downe with tem∣ptations. Lo what wee haue to remember in this sen∣tence. On the contrarie part it is sayde, If God hide his face, who can see him? Heerein wee are warned, that it is not for vs too searche too farre aforehande what God doth, but that wee must content our selues with the knowledge of that which hee sheweth vs. VVhat is this face or counte∣naunce of God? It is not a shape like vnto a mans visage, whiche hath nose, eyes, and mouth: but the face of God is the record which he giueth vs when we knowe his wil. God therefore sheweth vs his face, when hee telleth vs why hee doth this thing or that, and it is all one as if wee sawe him before oure eyes. Contrariwise hee hideth his face from vs, when he afflicteth vs, when thinges seeme straunge too vs, and when wee knowe no reason why hee worketh after that sorte. Therefore when God holdeth vs so in ignorance, it is a hiding of his face from vs. And let vs marke well how it is sayd, that we may well straine our selues to see him: but wee shall neuer attayne too it. Then is it a Diuelish presumption when men doe so enter into disputation of Gods workes, storming and chasing if God do things otherwise than they thinke good, desiring to frame him to their will, euen as though they woulde looke vpon him whither hee will or no when hee hydeth himselfe: or as thoughe they would pull him downe too them. And may they bring that to passe? No: what is to bee done then, that wee may take profite of this saying? Truely this lesson deserueth to bee layde foorth more at large. Howbeeit as at this time (to the intent the matter be not broken of:) let vs marke that whensoeuer it plea∣seth God to shewe himselfe vnto vs, it behoueth vs too

knowe him, and to consider his workes, as he sheweth vs them, and to be attentiue to mark the reason why he doth so. And when hee worketh after a straunge fashion that is vnknowne to vs: let vs reuerence such secrets, acknow∣ledging neuerthelesse that he is alwayes rightuous howe so euer the world go: and let vs dwell continually in that beleef, & hold vs quiet, wayting paciently til he shew vs more fully the things that are hidden from vs as now: as∣suring our selues that during this life our knowing muste be but onely in part. [ 10]

Nowe let vs fall downe before the face of oure good God with acknowledgement of our sinnes, praying him too make vs so too feele them, that all the time of oure life wee maye mourne before him, desiring him of for∣giuenesse, and acknowledging our selues exceedingly gil∣tie, vntill that hee of his free goodnesse deliuer vs from the damnations wherein wee are, and from the dangers wherewith we are besieged. That so long as we be in this world, we acknowledging our infirmitie and weakenesse, may suffer him too gouerne vs and guide vs too the right way of saluation, in such wise as we may neuer be shaken downe, but that what so euer temptations befall, vs wee may stande stedfast in the calling of our God till he haue taken vs out of this world, to bring vs into his heauenly kingdome, where wee shall inioy the euerlasting rest that he hath prepared for vs. That it may please him, &c.