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

The Cxxxviij. Sermon, which is the third vpon the .xxxv. Chapter.

12 There they shall crie, and God vvill not heare them, bycause of the pryde of the vvicked.

13 Surely it is but vanitie: God heareth it not, nother doth the Almightie regarde it.

14 Thou hast saide hee seeth thee not, there is iudgement before him: vvayt for it.

15 But novve his visiting is not in anger (or it is nothing to his visiting in his wrath) nother punisheth hee greatly in anger.

16 But Iob hath opened his mouth in vaine, and multiplyed vvords vvithout vnderstanding.

FOr as much as the first sentence which we haue nowe rehearsed, ought to be ioyned to the mat∣ter that I handeled yesterday, it [ 20] behoueth vs to beare in mynde what hath bin declared: whiche is, that when God heareth not these that are in trouble, he she∣weth that the blame of it muste be wited vpon them selues, bycause they come not to him with a right and pure heart, according as Eliu hath decla∣red that when we come to seeke God, we must consider the benefites and gracious giftes that we haue receiued at his hand: for else we can not trust in him. VVhat is the [ 30] foundation of our faith? the free promises that God hath giuē vs. But yet the experience that we haue of his good∣nesse, is a confirmation of the thing that we knowe by his word. And so, they that haue not conceiued the tast of his benefites, can not come vnto him but with hypocrisie. Moreouer when we know not how much we are bounde vnto God, it is impossible that wee should bee pacient to obey him, and continue quiet without murmuring against his will. Therefore Eliu addeth nowe, that there they shall crie: as if he should say, verie well, it is true that men shall [ 40] crie vnto God when they be troubled: but in what plight are they? Come they before him so minded as they ought to be? No, nothing lesse. For they thinke not not at all of the benefits which they haue receiued at his hand, nother doe they profite them selues by them, to settle their trust vpon him. So then men shal crie out for anguish, but they shall not come at God, there is no opennesse in their hart: and therfore if God heare them not, we must blame their owne sinnes for it, and not say that God hath forgotten the worlde, and doth not his dutie, or that he is as it were [ 50] asleepe. Therefore when men seeke God in truth, hee is neere them, and his hande will sone shewe it selfe to suc∣cor them. But so long as they houle like wilde beasts, and looke not right forth to the marke whiche they ought to ayme at: their crying shall be to no purpose: let vs mark well that at this day God will not heare vs (at leastwise to make vs feele his helpe) thoughe wee storme neuer so∣much in crying, if we stand not vpon a sure grounde. And the cheefe poynt is, to knowe him for such an one as hee sheweth himself: namely a father and sauiour, and to rest [ 60] vpon his goodnesse euen by calling too remembraunce the records which we haue erst felt therof, to the end the same may giue vs courage to seeke him as wee ought too do. And then no doubt but wee shall soone finde him, yea we shall not neede to make long windlasses: For he will come before vs. And so we see that prayer consisteth not in ceremonies, but in the rightnesse of the hearte afore God: yea and not onely the feeling of our miseries must make vs too desire remedie of them, but also wee muste throughe fayth desire him to shewe him selfe oure father and sauiour: And that fayth beeing grounded vpon his promises, muste also bee confirmed with all the good to∣kens that he giueth vs. And when we shall haue found by experience how good and mercifull he is: we must be a∣ble to apply the same to oure owne instruction, that wee may bee ryghtly fenced. And furthermore, in requiring God to be mercifull vnto vs, we must bring him the sacri∣fice of prayse for the benefites wherewith he hath bound vs vnto him alreadie. Nowe after that Eliu hath sayde so, he addeth, that such as toke not hold of Gods prouidēce, sayde, tushe all this is but vanitie, God heareth not, nother doth the Almightie regarde. This obiection is made in the per∣son of the vnbeleeuers: For although it bee tolde them that God doeth iustly leaue men weltring in their owne wretchednesse, bicause they come not to him with fayth and obedience: yet notwithstanding they cannot conceiue the reason, but imagin foolishly that God hereth not, and that he seemeth to let the world goe at hauocke, and that things are ruled here beneth by Fortune. Ye see then that the faithlesse do with a brutish and suddeine conceit, catch hold of the thing that is shewed to their eies, without fur∣ther discerning: as though we were loth to consider any further reason, than that which cōmeth next to hand, and would say, O, I see that yonder mā hath done such a thing. Yea, but thou must seeke further, and vnderstand the rea∣son of it. No marie, I will not be inquisitiue. Is not this a wilfull bereuing of our selues of wit and reason? Is it not a shetting of our eyes against the light? Euen as much do the vnbeleeuers. They see that God heareth not those that crye: and therevpon they fall to storming, yea and to accusing of God. And therefore no maruell thoughe God make not his succour and fauour to be felt of suche as doe nothing but chafe in their aduersities, and yeelde him not any obedience, ne seke vnto him with such mind as they ought to do. So then, god hath iust cause to let mē perish after that maner: And why? Bicause he calleth thē

to him, & they come not to him the way that they ought to do. If a mā tel the faithlesse these things: they shet their eyes and think not vpon them. Is it not as much then as if they said there were no prouidence of God at al, and that he had no regard of vs? Is it not an vtter burying of it? And yet neuerthelesse, that is the thing whereto our fleshely reason carieth vs, if we be not restreined with the brydle of lowlynesse and modestie, too deeme of Gods workes and iudgements according as his worde sheweth vs. This then is rehersed now by Eliu in the person of the vnbele∣uers, [ 10] and it is not for nought that the holy Ghost hath set downe such a blasphemie. For it is to the ende that euerie of vs should bethink himself. VVe haue the seede of such frowardnesse in our nature, that we be (at euerie brayde) caried away with this rage of chafing against God, to con∣clude that he doth not his dutie. For as much then as our stomack is ful of much pryde, and we passe our bounds so far as to ouerthrow all reason: that is set afore vs, to teach vs to humble our selues, when we come to iudge of Gods doings and ordinances. VVherefore let vs not giue bridle [ 20] to our nature, but heare God speak▪ and way well the rea∣sons that hee bringeth. And aboue all things let vs marke wel what Eliu ioyneth with it here: For after the making of the said obiection, he addeth: although thou sayest, God seeth not: there is iudgement before him, looke thou for it. Here Eliu remedieth the said frowardnesse which hath bin dis∣couered, to the end we should bethink vs of the euill that is in vs, and giue it ouer. True it is that these words are as it were crased by reason of their shortnesse. And bycause it is set down thus, Behold thou sayest, or else albeit that thou [ 30] say, he shall not see it. This saying may bee taken also in the person of Iob: as thoughe Eliu vpbrayded him too haue thought thus: Thou shalt not see God, nother shalt thou know what he is. But when all is well considered, the sen∣tence must be knitte together, and therewithall it muste also bee distinguished thus: Although thou say then, he shall not see it. Hereby Eliu signifieth that men aduaunce them∣selues too muche, and that they ought to consider their rudenesse and small capacitie. For it is not in them to see God, that is to say, to serch him to the bottome. True it is [ 40] that we must alwayes looke vnto God, howbeit we must first beseech him to giue vs eyes: And furthermore also we must behold him in the glasse that he offereth vs, that is to say, in his words and in his works, and we must walke in such sobrietie, as we must not be desirous to seke more than is lawfull or than he giueth vs leaue to doe. There is then one maner of seeing God which is good and holie: which is to behold him so farre forth as it pleaseth him to shewe him selfe vnto vs, and to distrust our owne vnder∣standing, so as wee desire too bee inlighten by his holie [ 50] spirite, and not ouercurious and presumptuous to knowe more than hee permitteth. But if wee will looke God in the face, and not suffer any thing to bee hidden from vs, but will enter into his incomprehensible determinations, euen to the verie bottome of these depthes: it is an in∣tollerable pryde, and men do vtterly confound them sel∣ues by it. Then let vs learne what meane wee must holde to see God. VVe must not goe to it with ouermuch hast, but we must be sober, knowing the small measure of our vnderstanding, and the infinite highnesse of Gods Maie∣stie. [ 60] Furthermore, seeing hee hath declared him self vn∣to vs, so farre forth as he knoweth it meete and conueni∣for our welfare: let vs holde vs content with the know∣ledge that he hath giuen vs, and not fall to raunging heere and there. Marke then howe Eliu sayeth nowe vnto Iob, although thou say, I shall not see it: as if he had sayd▪ thou art ouerhastie to speake, and thou thrustest thy selfe fur∣ther in than thou shouldest. For consider what thou arte, and consider what God is, and cast downe thyne eyes, and forget the pryde that is in thee. And afterward he addeth, there is iudgement before his face: or iudge thou: For the say∣ing may be set downe two wayes. If we take, Iudge thou: It is an exhortation to humilitie and repentaunce, as if E∣liu shuld say, wretched man I see thou liftest vp thy self a∣gainst god, & what maketh thee to do so, but bicause thou iudgest not thy selfe? Therefore enter intoo thy selfe, and looke vpon thyne owne wretchednesse, and then will all thy pryde bee plucked downe. Thus yee see the remedie that is giuen vs heere by the holie Ghost, to reproue vs when wee runne astray, and haue through our vnbeleefe conceyued any wicked and hastie imaginations againste God. For if wee will bee brought into the right way, we must goe downe into our owne selues, and examine oure owne ignorance and sinfulnesse, and then shall wee bee a∣shamed, and forget the wandering conceytes wherewith we were caryed too and fro▪ Lo what sense and doctrine wee ought to gather of this saying, if we take it to bee set downe, iudge thou. But the verie true meening of this Texte is, that there is iudgement before God. And therefore Eliu concludeth, that men should loke for it. Here is a coun∣terviewe betweene the face of God, and oure sight: as if Eliu shoulde say, that God ceasseth not to bee rightuous although it appeare not vnto vs. Then if we will knowe that God gouerneth the worlde, and ordereth all thinges vprightly: wee must not measure him by the things that we perceyue. And why? For Gods iudgement it to high for vs, and wee can not reach vnto it at the firste brayde. Therefore let vs marke well that God seeth what is good and rightful, wheras we are most commonly blind. VVhat is to be done then? Nothing else, but euen tarie, accor∣ding as the faythfull man must be fed with hope that hee may yeelde himselfe peaceable and obedient vnto God: and wee knowe that it behoueth vs to hope when things are not visible to vs. Nowe haue wee the naturall sense of this texte: It remayneth that wee apply the same to oure owne instruction. Although thou say thou shalte not see it. This sheweth vs, that we must not haue our tong at liber∣tie to shoot forth whatsoeuer we thinke concerning God. But we must bridle our tongs, and hold our thoughtes as prisoners, assuring our selues that God intendeth to keepe vs in humilitie by concealing the reason of all his workes from vs. Therefore let those that will not be condemned by the spirite of God, take heede that they rushe not out too farre. Marke that for one poyet. And why? It ought to be well considered, that wee bee not able to see God: howbeit (as I haue said alreadie) true it is that God graun∣teth vs the grace and priuiledge to shewe him selfe vntoo vs, howbeit that is but so farre foorth as hee knoweth too bee expedient for vs. God beeing inuisible of him selfe sheweth him selfe in a glasse so farre as is conuenient for vs, that is to wit, in his worde, and in his workes, but yet must wee not be to inquisitiue of him. And this is also the

cause why he sendeth vs alwayes to the meane, which he hath hilde, to allure vs to knowe of him. For he knoweth our ouerboldnesse, and also the ficklenesse of our wit, and that wee be so vnconstant as it is pitie to see. Truely they are two great vices, when men are so ouerhardie, and also haue so disordered lustes. On the otherside, there is igno∣rance or rather beastlinesse, and moreouer also froward∣nesse. And therefore we haue neede to bee restrayned by the meane that God hath giuen vs, which is, too bee con∣tented with the things that are cōteyned in the holy scri∣pture: [ 10] assuring oure selues that wee shall bee no more in danger of straying, if wee followe that way without step∣ping out of it, and consider Gods workes, not to iudge of them after our owne fancie and liking, but onely by hea∣ring what he telleth vs by his worde, and by suffering our selues to be taught at his mouth, so as wee desire to haue none other cunning but that. And furthermore, for as muche as it is sayde, that our Lorde Iesus Christe is the liuely image wherein to beholde whatsoeuer is good and conuenient for vs to know: let vs rest there, according al∣so [ 20] as it is sayd in another place, that al the treasures of wis∣dome and knowledge are layde vp in him. Then let vs marke well that we be blinde wretches, and that if we wil inquire of God by our owne wit, he shall be hidden from vs, and we shall neuer come neere him, and much lesse be able to come at him. And therfore we must learne to con∣demne our selues vtterly, confessing that there is nothing in vs, but meere brutishnesse. Haue wee once acknowled∣ged that? let vs praye God too inlighten vs by his holie spirite, that we may not be full of presumptuousnesse and [ 30] pryde, to say, I am able to seke thē of my self. Let vs kepe our selues from such diuelish presumption and let vs hū∣ble oure selues before God, praying him to inlighten vs. And herewithall also, seeing he hath ordeined his word to be the meane to shewe him selfe vnto vs: let vs bee as it were tyed to it, and not attempt to passe beyond it. Thus much concerning the first poynt that is shewed vs heere. Nowe let vs come to that which is sayde, that there is a iudgement before his face, and that we must wayte for it. I haue touched alreadie, that we must not esteeme Gods iudge∣mentes [ 40] by our eyesight, for that is too short: and it is so dimme as it is pitifull. VVhat then? Let vs vnderstande that God dwelling in vnapprochable light, as the Scrip∣ture sayeth) reserueth too himselfe the knowledge of the things which are to profound for vs. Therfore let vs con∣clude that God is rightuous although wee see it not, and that whensoeuer we finde his doings straunge, and are of∣fended at them, we must thinke thus: wretched creature, thou hast eyes in deede, but they are too dimme, yea and they are starke blinde, and althoughe thy God inlighten [ 50] thee, yea euen with some good portion, yet wil he still re∣straine thee, to the end thou maist do him the honour to confesse that he is rightuous. Seeing then that thy wit and vnderstanding are so weake: what a thing were it if thou wouldest comprehende the infinite wisedome of God? Therfore refer the things vnto thy god which passe thine vnderstanding: for thou seest not the reason in that behalf vntil thou beare wel in mind, & fully beleue this lesson in thy hart, that there is iudgement before the face of God. Marke I say how it behoueth vs to correct the ouerboldnesse that [ 60] is in vs, to the end we may cōfesse that although we might seeme to haue cause to enter into disputation against god: yet notwithstanding he seeth the things that are hid from vs. And this is the comparison of the contrarie things that I spake of euen now. Then whereas it is sayd that there is iudgement in Gods sight: it is also declared vnto vs, that it is not in our sight: as if Eliu should say, God seeth, and not men: God knoweth, and man is ignorant. VVil we thē reserue vnto God his due honor? VVe must rid oursel∣ues of the vaine presumption wherein wee are puffed vp by nature: for we would be to wise: and we are alwayes tickled with this diuelishe lust of desirousnesse to inquire of the things that belong not vnto vs. Therefore let vs be contented to glorify God, yelding vnto him that which is his own: namely a wisdome that surmounteth al our vn∣derstāding & capacitie. But it is impossible that this shuld be done, without hope for that is the stay that holdeth vs in the obeying of our God, and the thing that nourisheth vs in modestie & lowlinesse: and out of dout if we hoped not that things shuld go better, and that God would giue them such an end as we cannot now perceiue: it is certein that our minds should neuer be quiet. Then let vs marke, that if we will giue God the glorie which belongeth vnto him, by confessing him to be rightuous: it behoueth vs to be hopeful. And although things go amisse, so as all is in a broile, and it semeth that heauen and earth should be cō∣founded togither: yet must we rest vpon the promises that he hath giuen vs, which are, that for asmuch as he turneth the darknesse into light (as he hath shewed in the creation of the world) and knoweth how to draw good out of euil: he wil so dispose the things that seemed to be vtterly out of order, as it shall be perceiued in the ende that he hath a wonderfull wisdome. Neuerthelesse, that is not at the first brunt. Therfore here is a good doctrin & warning name∣ly that we must not iudge of things at the first sight: (for that were too hastie and rash a iudgement) but hope must go before vs, and be as a lampe to shewe vs the way. And what is the oyle of this lampe. That is to say, how are we inlightned by it? By sticking to Gods promises. For if we wait paciently til God worke according as he hath spokē with his mouth, and vntil his hand vtter it self in conueni∣ent time: then shall we learne to be modest, and to glorify him, by confessing him to be rightuous in all his doings: notwithstanding that we be troubled heere, and seeme to be in the midst of many gulfes. And this is the true studie of Christians. Furthermore, marke here how we be nowe adayes so easily caried, or rather vtterly driuen out of the way, bicause wee haue no settlednesse, but are tossed with vnquietnesse, yea euē with boyling vnquietnesse, so as we would haue God to make hast according to our fancie. If he do not things as we imagined in our minde: it seemeth to vs that all things are forlorn and past recouerie, bicause we vnderstand them not. For so long as we think but vpō our selues it causeth vs to be out of pacience, and there is no obedience at all to be founde in vs: and therefore so much the more doth it stād vs in hād to put this doctrin in vre. So then whē we see al things in hurlyburly, so as God seemeth to haue shet his eyes, and to haue turned his back vpon vs: let vs vnderstand that it is bycause of our sinne. Yet neuerthelesse, let the same confyrme oure fayth, and let vs bee quiet, assuring our selues that it is Gods office too inioyne vs silence vntill conuenient time bee come,

yea and vntill hee knowe it too bee conuenient. For it is not for vs to binde him to the stake, and to say, this thing must be done after this manner, and that thing after that. But we must learne to repose ourselues in God, and then shall all pryde bee beaten downe, so as we shall thinke all Gods doings too bee good, ryghtfull, and iust, although they seeme straunge to vs at the first sight. Thus yee see what we haue to marke in this texte. Nowe Eliu addeth, that Gods present visiting or punishing is not in his anger: and that hee knoweth not in multitude greatly. Truely this [ 10] text is somwhat hard, but the playne meening of it in ef∣fecte is this. That although God do nowe shewe himself rough and sharpe: yet notwithstanding if we knew how dreadful and terrible his wrath is, we would say it is none of the things which wee see in this world. And why? For hee will not examine things to the vttermost. Hee searcheth not things too deepe: he doth but only passe ouer them, and as it were with a glaunce (as men terme it.) Heereby Eliu ment to shew, that when we be afflicted to the vtter∣moste, so as God seemeth to thunder in suche wise vpon [ 20] vs, as if he would ouerwhelme vs: it behoueth vs to con∣sider what his wrath is, and that if hee would vtter it too the full, it were able to destroy, not only some one man, but also a hundred thousand worlds, yea and to consume them vtterly, and to bring them to nothing. Yee see then whervnto we be brought by the holie ghost. Furthermore it is a verie profitable admonishment, too assuage the af∣flictions that God sendeth vs. For what causeth vs too think that we be tormented out of measure? It is bicause that to our seeming God could not do worsse: and we can [ 30] not offend God more on our part, than when we cōceiue suche an opinion of it. So then according to that which I haue shewed, let vs learne to cōsider what Gods wrath is, that is to say, how dreadfull it is. And although hee shewe himself very rough towards vs: yet notwithstanding let vs assure our selues it is not the hundred part of that whiche we should feel, if he would execute such rigor vpon vs as we haue deserued. Seing thē that we may know that gods wrath is suche as is able in one minute of an houre to de∣stroy a hundred thousand worlds, and that neither mē in [ 40] earth, nor Angels in heauē should be able to abide it, but heauen and earth, and al that else is besides, shuld be mel∣ted away like snow, yea and be brought vtterly to nothing we ought to humble ourselues, notwithstanding that god deale sharply with vs, and send vs very rough punishmēts. Much more thē ought we stil to be pacient, seing that god spareth vs, & bereth with vs. And in good sooth haue we not cause to giue him thankes, seeing he vttereth not his wrath against vs as wee are worthie? Is it not a sufficient matter to giue vs heart, and to cheere vs vp throughly in [ 50] the midst of our afflictions, when wee consider [and can say in our selues] true it is that I am as good as ouerwhel∣med, and it seemeth to be Gods will that I shall vtterly perish, but yet is his rigor nothing so great vpon me, as I might feele it, if he had no respect of my feeblenesse? For as muche then as my God beareth with me, I will trust in him, and not ceasse to seeke him: for hee giueth me still some signe that I may haue entrance too come vnto him. Behold I say, howe we haue cause rather to blisse God in our afflictions when wee knowe that he beareth with vs. [ 60] And therewithall also we be taught to trust in him, seing that he openeth vs the gate to the end we might still aske him forgiuenesse of oure sinnes, and beseech him to haue mercie vpon vs. And therfore let vs wey well these words of Eliu when he sayth, that Gods present punishing is no∣thing in respect of his wrath: wherefore we must not say, what? The miserie is great, and I can indure no more. It is certaine, that if a man haue an eye to Gods wrath, and compare it with all that can be indured in this world: he shall finde that in verie deede all that can bee layde vpon vs heere, is nothing to it. Now seeing that all is nothing, and that God searcheth vs not with extremitie, but pas∣seth ouer vs lightly, and as you would say glauncingly, so as he maketh a countenance to trie vs, but examineth vs not straightly, bycause wee bee not able too beare it: let vs learne to restreyne our murmurings, and if oure fleshe prouoke vs to impaciencie (as we be ouermuch giuen vn∣too it) let this remedie serue too correct that vice. Howe nowe wretched creature, what intendest thou too doe? VVilt thou spight thy God? Thou seest that hee beareth still with thee, thou haste prouoked his wrath so sore, as thou mightest well deserue to be rooted out of the world a hundred times: thou art worthy to bee drowned in the deepe of hell, and yet thou seest that he maketh his sunne to shine vpon thee: hee nourisheth thee with his breade, and maynteyneth thee in this presente lyfe, at his owne charges: Thou arte not worthie to bee in the number of the workes which he hath created, and yet he giueth thee respite still to returne vnto him. VVhen we thinke vpon these things, wee haue wherewith to comfort our selues, that we might not be too much cumbred with impacien∣cie. Thus in effecte yee see the doctrine that wee haue to gather in this texte. And heerewithall let vs marke, that although our Lord do not nowe visit vs in his wrath, nor examine things to the vttermost: we must not thervpon fall a sleepe: for the great day will come, wherin nothing shall be forgotten. As nowe God winketh at things and punisheth not the wicked: they take libertie, as thoughe they were scaped out of the iudges hande, and should ne∣uer yeelde an account: but they shall paye deare for the time, when they shall so abuse his pacience, which woulde allure them vnto goodnesse, by giuing them respite to a∣mende. Seing then that the wicked do so mocke at God: horrible vengeance must needes fall vpon their heade in the ende: and that shall be at the great day. Furthermore if God spare vs, let vs not ceasse too bee watchfull: and if hee chastice vs, and beate vs with his roddes, let vs al∣wayes consider howe terrible his wrath is, and therevpon conclude that hee doth but summon vs. And why? Too the ende wee should preuent his last iudgement. There∣fore let vs alwayes thinke vpon the great daye, and not tarie till wee bee taken tardie with the comming of oure Lorde Iesus Christe: but let euerie of vs condemne him∣selfe, when God stirreth vs therevnto. Furthermore let vs alwayes beare in remembraunce, that God is often∣times myndefull of mercie in the middes of his displea∣sure: and that the same is the cause, why hee examineth not the great multitude of oure sinnes. For how great is the multitude of oure sinnes? I praye you if euerie man would examine himselfe as he ought to do: should he not finde an infinite number of sinnes in him, yea and of so heynous offences as would vtterly dismay him. But the

cause why we consider not the greatnesse of our sinnes, is our hypocrisie which hindereth vs, and keepeth our eyes blindfolded. But if a man would examine himselfe thro∣ughly: hee shoulde finde him selfe a hundred thousande times confounded, before hee came halfe too his wayes ende. For God seeth muche more cleerely than wee doe. VVhen we haue spyed one fault, God wil spie out a hun∣dred thousande, yea euen of millions: what shall the hea∣uenly Iudge doe? So then let vs marke that God forbea∣reth vs of his owne mercie, to the ende he would not trie [ 10] vs in the multitude [of oure sinnes] that is too say, not search vs to the vttermost. And Eliu sayth expresly here, in multitude greatly [or in great number] to signifie that it were impossible that any creature shoulde stande out, if God of his goodnesse did not spare them, and continually abate the rigoure of the punishmentes which wee haue deserued by our sinnes. And heerevpon (as I haue sayde alreadie) wee must needes thinke that there is a farre o∣ther iudgement, than can bee perceyued in this worlde, howbeeit wee knowe it not as yet, and God beareth with [ 20] vs. And when wee bee come to the lowlynesse too con∣demne ourselues, and to craue forgiuenesse at his hande, let vs not doubte but that when wee shall appeare before his iudgement seate at the latter day, all our sinnes shal be wyped out there: and let vs vnderstande that the exami∣ning of vs, which hee doth nowe put vs to in part: to the end he may not examine any thing at al at the latter day, and that the remembrance of our offences may bee so a∣bolished, as they may not come to account before him, but that we may bee receyued there as rightuous, as thoughe [ 30] there had bin nothing in vs, but al innocencie and sound∣nesse. Ye see then that it behoueth vs so to apply this do∣ctrine to our vse, as we may learne so to walke in hope, as wee may alwayes goe forwarde to the comming of oure Lorde Iesus Christ, and also profite our selues when wee see that oure Lorde sheweth vs tokens of his wrath and vengeance as at this present: Alas, what calamities are to be seene through the whole worlde? And wee might say that God is vtterly alienated from vs, if wee had not his doctrine to fense vs withall. Surely when wee doe thro∣ughly consider the outrageous iniquities that reigne e∣uerie where: it appeareth playnly that God beareth with the worlde, and proceedeth not with suche rigour as men haue deserued. Therefore let vs learne hereby to returne vnto him with the better heart, not doubting but hee will receyue vs. And besides that, let vs holde our thoughtes and affections fettered and brideled: And for as much as Eliu hath here condemned al wicked thoughts, wandring wordes, and false ymaginations: let vs beseech God, first to clenze our heartes from all the wicked fancies where∣in we bee too much intangled, and therewithall to bridle our tongs, that we may not vtter any thing but to his ho∣nour, according to the request which Dauid maketh say∣ing: Lorde open thou our lippes, that my mouth may set forth thy prayse. So then wee haue good cause too praye God so to gouerne both our myndes and our tungs, that all our thoughts and wordes may be to his honour. For if Dauid who was so holie a Prophete, needed to craue this at his hande: what had we neede to do, which are so euill taught? Seeing it is so, let vs bee well aduised that whensoeuer wee thinke of God, wee esteeme him good, wise, and rightuous in all respectes: and that when so euer wee speake of him, it maye bee too call vpon him, and to yelde him thankes for his goodnesse, which he ma∣keth vs to feele in these dayes, wayting till wee bee filled with it to the full.

Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes, praying him to touche vs so to the quicke, as we may learne to returne better vnto him with true repentaunce, so bethinking vs of oure life paste, as wee maye amende it heereafter, and henceforth learne to giue our selues wholly too his ser∣uice, in following his holie commaundementes as they are shewed in his lawe, whereby wee ought to rule oure whole life. And so let vs say, Almightie God oure hea∣uenly father, wee acknowledge and confesse, &c.