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

The .Cxxxix. Sermon which is the first vpon the .xxxvj. Chapter.

ELiu spake againe and sayde,

2 Heare me and I vvill argue vvith thee, for yet haue I vvordes to speake of God.

3 I vvill extend my knovvledge a farre off, and proue him to be rightuous vvhich made me.

4 My vvordes shall be voyde of vntruth, and the perfect of knovvledge shall be vvith thee.

5 God being mightie, yea being mightie in strength of mynde, enuieth not, [or reiecteth not.]

6 He quickneth not the vvicked, but giueth iudgement to the afflicted.

7 He vvill not turne avvay his eyes from the rightuous.

THey that had heeeretofore vphild that God leaueth no sinne vnpunished in this world, are beguiled, as hath bin de∣clared more fully alreadie. And sure we see that God reserueth the punishment of many faultes, to the ende to make vs looke the further. For if he should as now execute a full iudging wherin nothing were missing: we should haue no occasion to hope for the cōming of our Lord Iesus Christ: [ 60] he shuld haue no more to do in iudging of the world: for all would be done afore hande. So then Gods punishing of sinnes in this world, is not at all times, nor all after one rate: It is ynoughe that hee gyueth vs some tokens and markes that he is Iudge of the world. The like also is per∣ceyued in mainteyning the godly: It is said that God go∣uerneth his seruants, and is the preseruer of those that cō∣mit themselues vnto him: and that he deliuereth thē from all their aduersities: yea, howbeit that is not done in such wise, but that he suffereth the godly to be nowe and then afflicted: yea, & seemeth not to be minded to succor them

though they call vppon him. Therefore it behoueth vs so to acknowledge Gods prouidence, as we consider that he reserueth many things till the last daye. And this is the matter that Eliu should treat of here. This Chapter then importeth none other thing, but that if we open our eies, wee maye easily see that God holdeth the brydle of all worldly things, and sheweth himselfe to bee carefull ouer vs. True it is that wee see not so perfect and good a state as were to be wished, no, it is farre wide of it. Howbeeit the reason is apparant: namely, that God is mynded too [ 10] exercise vs heere with mayne battayles, and againe, that hee intendeth too drawe vs further, namely too make vs too knowe that a day will come, wherein all things shall bee stablished againe, so that whereas things go amisse as nowe, it is too the ende, that wee shoulde bee the more prouoked too desyre the appearing of the Sonne of God, too sette all things in order againe, according as it is his office, and as hee hath promised so too doo. But before Eliu treate of the foresayde matter, namely that God gouerneth the worlde, and disposed thinges in [ 20] suche wyse, as his iustice is sheweth by experience: hee vseth heere a Preface. Heare mee (sayeth hee) for I haue yet matter too speake concerning God. And what matter? I will extende my knowledge a farre (sayeth hee) to proue that ••e which made me, is righteous. Eliu in saying that hee had yet to speake of God: sheweth that a faithfull man must not giue ouer the maintenance of Gods quarell, too the ende to stoppe their mouthes, whiche murmure agaynst him, or blaspheme him. And truely if wee had but a little peece of the zeale that is commaunded vs in the holy [ 30] scripture: we woulde be much more earnest in maintey∣ning God honour than we bee. It is sayde in the Psalme, that the reproches which are offered vnto God, ought to light vpon our heades, and so touch vs, as wee may feele them at the heart, and bee more greeued and sorie for them, than if men did vs all the outrage that were possi∣ble to bee thought. For who are wee? If wee were a hun∣dred tymes misused: ought our owne honour too bee so much set by at our handes, as the honour of God? No. But yet wee see the cōtrarie, so as if any of vs be defamed, [ 40] by and by hee will reuenge himselfe, or at leastwise seeke iustice, and is neuer contented til his honor bee repayred, and yet his honour is nothing. For what are wee? But as for the name of God, that shall bee rent in peeces: one shal villaynously skoffe at it, another shal spewe out cur∣sed blasphemies agaynste it, and a thirde shall rayle at it: And this geere passeth and slippeth away amongs vs, no man is moued at it, and if wee speake but one worde a∣gaynst it, wee thinke wee haue done more than ynough. Therefore when wee suffer Gods doctrine to be slaunde∣red, [ 50] his Maiestie blasphemed, and his name runne in mennes mouthes with reproch: therein wee shewe that there is not one droppe of good zeale in oure heartes, and this cowardlynesse of oures, deserueth that God shoulde disclayme vs for his children. For if wee tooke him for oure father: coulde wee abide that men shoulde aduaunce themselues after that sort agaynste him? A childe that is of a good nature, woulde couer the reproch of his carnall father, although hee were of no value. And what shall wee then do, when the matter concerneth him [ 60] that is the wellspring of all righteousnesse, and the king of glorie, and which deserueth all prayse, as the scripture speaketh, and as the effect it selfe sheweth. Then if wee clayme him for our father, and yet notwithstanding haue our mouthes shette when men go about too peruert his truth, and his name is reuiled, and too bee short, hee is made an open scoffingstocke, and wee bee not touched nor greeued at all with it: are wee woorthie too bee ac∣knowledged for his children. So then wee ought too marke this Text better, where it is sayde, that there is yet more too hee spoken of God. This worde yet importeth that when a faythfull man hath sette himselfe agaynste the wicked whiche impeache Gods honour, hee is not discharged for shewing onely that hee consented not vn∣to them: but as much as in vs lyeth, wee must too the vt∣termost withstande and resist those that offer wrong vn∣to God, and go aboute to diminishe or deface his glorie by any maner of meanes. VVee must I say, bee their eni∣mies to the vttermost, and neuer giue ouer the battaile, in so holye and iust a quarell. But in the meane while, we see the wicked are alwayes readie to mainteyne euill caces: and in these dayes the wickeddest man shall finde most bearers and bolsterers, insomuch that a man might conclude, that if hee will bee fauoured and borne out, hee must giue himselfe too all euill. And againe euerie man will sell his conscience and his tongue for a little good cheere or some other suche corruption. These things are manifest, and yet in the meane while, they whiche say, they haue some zeale of God, are dumbe, and dare not open their lippes. Seeing then that these villaynes are so outrageous: I pray you shall there neede any other recorde too condemne those that haue had no courage and stoutenesse too mainteyne Gods honour, than the wickednesse that is seene in the wicked, in that they doo so linke togither in all euill. Thus as for goodnesse, yee shall not finde a man that will hazarde himselfe for it. The wicked maye spight God in theyr mainteyning of wicked matters, vnder the colour of some present that shall bee giuen them: and in the meane while, no man shall haue the minde the mainteine goodnesse. Therefore let vs learne to be more zealous of Gods glorie than wee haue beene. And first of all, when wee see men go about to ouerthrow the good and pure doctrine: let vs shewe what fayth there is in vs, and make confession of it, by withstanding Satans lies, and such as seeke nothing but to bring troubles and stumblingblockes into the Church of God. That is one poynt. Againe, do we see God scorned and dallyed withall, and men talking of the ho∣ly Scripture to bring all religion in disdaine? Let vs bee inflamed with a holy anger, for it is a cause whiche ought too moue vs, and greeue vs, when wee see Gods ho∣nour wounded, and his religion misused. So then let vs shewe that wee haue yet too talke of God. Thirde∣ly, when wee heare blasphemyes flying abroade in the streetes, or in the markets, or in vittayling houses: let vs labour to resist them to the vttermost of our power, that wee may ridde and clenze away such abhomination from among vs. VVherefore as muche as in vs lyeth, let vs not suffer Gods name too bee reuyled. And for a con∣clusion, whensoeuer wee see any euill raigne, let vs cast a stoppe before it, and labour too amende it, and then will God doo vs the honour too acknowledge vs for his

Proctors and Aduocates. But if wee doo otherwise, wee giue Satan the vpper hande, and are guiltie of betraying the name of God, for that wee made no account of the thing which is principall, and so ought too be taken. This is it which wee haue too marke vppon the wordes where Eliu sayeth: that yet hee bath still too speake of God. After∣warde hee goeth forward with the same sentence, accor∣ding also as it is a cace well woorthie that the faythfull shoulde imploy themselues in it too the vttermost, yea and streyne themselues aboue all their forces, for when [ 10] he sayeth, that wee will extende his knowledge a farre: ther∣by hee sheweth, that when wee speake of God, wee must lift vp our mindes higher than oure naturall vnderstan∣ding mounteth. And in good sooth, shall a man euer at∣taine vnto God, if hee iudge according, to his owne fan∣cie and fleshly reason? No. But wee shall rather darken his glorie. So then, if wee will glorifie God, let vs learne too reach out our knowledge farre and wyde, according as example is giuen vs heere. And howe? For a man shall neuer reach out his knowledge as hee ought to doo, too [ 20] speake of God, except hee knowe that his Maiestie is higher than all our vnderstanding, and therefore that he must bee faine too come downe too vs, and too lift vs vp vnto him. Thus must wee humble our selues with all re∣uerence, too the ende that God may lift vs vp too him, and shewe himselfe too vs, and make vs partakers of the doctrine whiche otherwise wee coulde neuer attaine vn∣too. Yesee then how wee must reach out our knowledge a farre when wee haue to deale concerning God. Nowe, were this well obserued, wee should profite after another [ 30] maner than wee doo, both by sermons and lectures. But what? As for them that come too Sermons, howe are they disposed too receyue the doctrine that is set foorth? It is ynough for them too come too the Church, and too shewe themselues there. And therefore they goe theyr wayes as ill as they came, or rather worse: for it is good reason that God should punish thē with blindnesse, which doo so despise the inestimable treasure of his Gospell. VVhen men come thither lazily without any minde, and there fall into their dumpes, and consider not that it is [ 40] God which speaketh vnto them, that they might do him honour, and receyue the thing that is gone oute of hys mouth: are they not traytors to God, in yeelding so little honor to the doctrine of saluation? That is the cause then why God blindeth them. VVhen we read the holy scrip∣ture, either wee will bee proude, so as we do but ouerrun matters vpon trust of our owne wit, as though wee were sufficient Iudges to determine vpon all things: or else we mingle Gods worde with our worldly affections. And furthermore, wee are so farre off from reaching out our [ 50] knowledge a farre: that wee bee as it were forepossessed with our owne fond and trifling imaginations, and with our wicked lustes, which holde vs as it were locked and bowed downe, so as wee cannot lift vp our heades vntoo heauen. That is the cause why we see so slender profiting: and that suche as beare the name of faythfull, knowe not what God is, neither do desire too knowe. Therefore let vs learne by the example of Eliu, to lift vp our know∣ledge, and to reach it out a farre when there is any talking of God: and let vs learne also to do him the honour, too [ 60] dispose ourselues too looke reuerently vntoo him. For that also is an accomplishing of this saying of the holye Scripture, that God is neere vnto the lowly, and sheweth himselfe too such as distrust in themselues, without chal∣lenging to them any drop of goodnesse as of themselues. And finally as often as we speake of God, let vs not giue our owne braine the bridle, but let vs learne to reach out our knowledge further, Eliu addeth, that hee will proue him to be righteous which made him. Here we see whervnto all our talke ought to tend whē we speake of God: name∣ly to the mainteyning of his glory. And what doctrine so∣euer is referred to that end, we must hold it for good and holy: like as when men reason and dispute too diminishe the honour of God, it is certaine that there is nothing in them but frowardnesse, howe faire colours soeuer they pretend. So then whensoeuer wee speake of God, let vs beare in minde to proue him righteous, that is to say, too yeelde him his duetie, so as hee may bee magnified at our handes, and wee acknowledge him suche as hee woulde bee knowne to bee, that all mouthes may bee shette, and haue no occasion too mislike of him. Thus yee see that the talke which wee ought to haue concerning our God, must bee to sanctifie his name: according also vs wee de∣sire in the prayer that wee vse euerie daye. And Eliu ad∣deth immediately, that his woordes shall bee voyde of vn∣truth, and that he will shewe vnto Iob that his knowledge is per∣fect. Heere hee protesteth that hee will not mingle anie thing with the good doctrine, nor go about too disguise it. And surely it is one poynt further whiche wee ought to marke well, that when wee open our mouth to treate of God and of his workes and worde, there must not bee any mingling with it, but purenesse must be kept, so as all that euer wee speake be whole and sound. For as for him that mingleth good matter and euil matter togither, what dooth he else, but bring good meate, and well seasoned to the taste, which yet notwithstanding is poysoned? Euē so is it with all such as make a faire shewe, and do indeede alledge good and true sayings: and yet notwithstanding do interlace them with lyes and errours. Let vs marke well then that hee which executeth the office of a Tea∣cher, must not onely regarde to haue good sayings, but specially indeuer too haue this simplicitie, that hee ney∣ther adde nor diminishe anie thing from Gods pure do∣ctrine. And therefore if wee will haue a well ruled fayth, we must go by that lyne and take good heede, that in tea∣ching, wee vse nothing too guide vs, but the pure will of God, and that all our wordes be referred and conforma∣ble therevntoo. But if wee handle things otherwise, and deale not with such soundnesse and vprightnesse as God requireth, who (as wee say) will haue his worde preached in singlenesse, I say if we haue not that minde with vs: we shall perceyue in the ende, that we haue beene out of the way. Heere then wee be taught too receyue the pure and holy doctrine as wee ought to doo, and too see that it bee not mingled. For what a thing is it, too mingle poyson with good drinke or good meate? That is the thing which wee haue too consider in Elius wordes. And whereas hee sayeth, that hee will bee perfect in knowledge towardes Iob. It is of some men referred vntoo God, as if Eliu shoulde say, that in the ende Iob should perceyue, that it was not for him too set God too schoole, as wee haue seene here∣tofore that hee went about to doo: not of sette purpose,

but bycause that by his murmuring it might seeme that hee woulde haue ruled God after his owne manner: and that bycause hee contented not himselfe with hys dooings, hee woulde haue founde fault with him, and haue reserued his ordinaunce. For this cause (as some thinke) Eliu sayth here, that God shall bee found perfect in knowledge. Howebeeit this saying ought rather too bee referred too him that speaketh: as if hee shoulde say, thou shalte perceyue that I am a faythfull teacher. His meening then is, that forasmuche as hee will speake [ 10] in Gods name, Iob ought well too admitte his woordes, bycause hee woulde not mingle nor adde any thing of his owne, but handle the true doctrine perfectly, euen as hee had receyued it of God. Therefore when a man that preacheth God, magnifieth his doctrine, it must not bee taken as though he aduua••ced himselfe too much: for we must exalt Gods truth aboue all loftinesse, so as nothing may deface it. Thus yee see after what maner Eliu spea∣keth here. It is not to vaunte himselfe in his owne person, but too the ende that the doctrine whiche hee bringeth, [ 20] (according as it is of God) might bee receyued, and euery man humble himselfe vnder it. And doubtlesse it is a monstrous thing, when men fall too striuing agaynst it. VVherefore let vs vnderstande that there is suche a per∣fection in it, as all the worlde ought too holde their mouthes shette, and acknowledge that God shoulde bee so honoured when he speaketh to vs, as euery man ought to obey him. But nowe let vs come to the generall mat∣ter that is conteyned heere. Hithertoo Eliu hath vsed a Preface, and nowe he entereth into the pleading of Gods [ 30] cace, and sayth, that God being strong despyseth no man, Vere∣ly (sayth he) that is of strength and courage. Heere hee ta∣keth a grounde to separate God from men, and too take him out of their number, too the intent wee shoulde not thinke of him as of oure selues. For the verie cause why wee iudge amisse of him, is for that wee woulde al∣wayes fashion him after our smalnesse, as who shoulde say there were not an infinite difference of power be∣twixt him and vs. Then if men go about too resemble God vntoo a mortall man, it is a defacing of his Ma∣iestie, [ 40] and yet for all that, it is more than ordinarie, in∣somuche that wee finde it in all caces by experience. If God vse any rigour, wee fall too surmising this or that, and take occasion too repine agaynste him: and if hee threaten vs, wee are not awhitte moued at it. For wee beare oure selues in hande, that his anger will passe o∣uer. And what is the cause of so beastly a presumption? It is for that wee discerne not God from his Creatures. Also on the contrary part, when God promiseth too re∣ceyne vs too mercie, wee cannot bee perswaded that it [ 50] is so. For wee bee letted and hindered by oure owne imaginations [whiche make vs too thinke] what? I haue offended him so muche, and so muche. VVee make him alwayes lyke a mortall man, and therefore it is sayd in the Psalme, Looke howe farre the Heauens are from the Earth, so farre are my thoughtes from yours. And hee confirmeth the same saying by his Prophete Esay. Howe nowe sayeth hee, thinke yee that I am angrie after your manner? Thys serueth too shewe vs, that although wee haue prouoked hym too the vttermoste, [ 60] yet will hee bee mercyfull still: and that although wee bee totoo vnwoorthie, yet will hee not ceasse too reache oute his helpe vntoo vs. So then wee see that this do∣ctrine of Eliu is not superfluous, but exceeding muche for oure behoofe, bycause there are verie few that can withholde from mingling God with men, so as no diffe∣rence can bee perceyued betwixte him and his creatures, and yet notwithstanding it is tolde vs, that there is grea∣ter difference betweene God and vs, than there is di∣staunce betweene Heauen and Earth. Therefore wee muste not measure his thoughtes by ours, nor speake any thing of him after oure owne imagination: For that were an vtter peruerting of all. Then let vs re∣memberhowe Elius meening is in effect, that God ought too bee so exalted aboue all Creatures, as menne may not presume too iudge of him after their owne naturall reason, nor after the disposition of things whiche they see heere bylowe: but consider that hee is a farre other thing, and as farre differing from vs, as the daye diffe∣reth from the night. And for proofe heereof, hee sayeth, that God beeing strong reiecteth no man. For what is the cause that a mortall man seeketh too hurt his neigh∣bour, and puncheth him with his elbowes too ouer∣throwe him, or to make him to stumble by some meanes or other? Euen the enuie and spight that one beareth too another, and also the feare that they haue whiche maketh them too saye, such a one may doo mee harme, and if suche a man bee aduaunced I shall bee plucked backe by it. So then, bycause there are so manie infir∣mities in men, they are alwayes afrayde, least theyr neighbours shoulde bee aduaunced too muche. That is the cause why they are full of contentions and quarel∣les: That is the cause why they woulde alwayes haue them diminished that are in too great authoritie and cre∣dite. That is the cause why menne labour after that sort too bring their neigbours lowe. Nowe let vs see if wee can finde anie suche poynt in God. No, no: For hee is too greate too enuie vs, hee passeth not what men say. For coulde wee eyther hurt God, or diminishe his ho∣nour though wee were neuer so great? There is no king nor prince that can aduaūce his Throne aboue the Clow∣des: but as for God, hee is aboue the Heauens, yea and aboue the Angelles: and as for men, what are they? The Prophete Esay speaking of mennes pryde, when they woulde so aduaunce themselues, sayeth that they are like Grashoppers. Yee see that when Grashoppers skippe, they make a great leape, bycause their legges bee long, but yet are they fayne too fall by and by too the grounde againe, or else they bee as Frogges. Thus yee see what comparison the Prophete setteth downe, too scorne the vainegloriousnesse of men. For admite wee coulde flee aboue the Clowdes: admit wee were fellowes with the Angelles: yet wee see that they doo worshippe the soueraine Maiestie of God, and are feyne too hyde their eyes with their winges, according as it is sayde in the prophecie of Esay. God then is no•• a∣frayde that wee can doo him any hurt, neyther will hee beare vs any enuie as thoughe wee were able too anoy him: his Maiestie shall alwayes continue vnappeached spight of oure teeth. Seeing it is so, wee must conclude that there is no proportion betwixt him and vs, nor ima∣gin that when God is offended hee hath good cause too

bee angrie, for feare least men should bereeue him of his right. True it is, that men are blameworthie for so doing, but yet can not any thing preiudice him at all. So then there is no infirmitie in him, that hee shoulde enuie hys creatures: for hee is great. And Eliu addeth moreouer, that hee is great in streength of heart, or that hee is mightie in vertue of minde. Herein Eliu toucheth another vice which is in men. For euen they whiche are mightie, and ought not to enuie their inferiours, are notwithstanding so wo∣manish hearted, that they are afrayde of them: according [ 10] as wee see, that euen kings and princes whiche are of a spightfull nature, are sorie when they see any vertuous man. And why? For there is no true noblenesse in them∣selues, to say, God hath ordeyned me too aduaunce men of vertue, and too esteeme them and honour them: but cleane contrariwise, forasmuche as they bee bace minded themselues, they would haue all the world like them, and are ashamed too see an honest man. If there bee a prince that would wallow in all filthinesse, and keepe a stewes in his Court: It greeueth him too haue his lewdnesse disco∣uered, [ 20] whereas whoredome reigneth euerie where, yet doth he seeke still to get more libertie to giue himselfe to all lewdnesse. For asmuch then as men are seene too bee so bace minded: Eliu sayeth, that wee must not imagine God too bee after that fashion. And why? For besydes that hee is mightie, and men are notable too reache vn∣too him, hee is also mightie in vertue of minde, hee lyketh well of vertue, Iustice pleaseth him, hee alloweth goodnesse, and hee seeketh by all meanes too shewe that the more vertue that there is in men, the better he is ser∣ued [ 30] and honoured. For the thing wherein the glorifying of God consisteth, is that men shoulde bee vertuous. If a king see any of his subiectes more woorthie of com∣mendation than himselfe, it mislyketh and greeueth him. VVhy so? Bycause the thing whiche is in others wanteth in himselfe. But it is not so with God. For why? Haue men any goodnesse of their owne nature? No: but wee must bee faine too receiue it of God, he is the wellspring from whence it must come. Seeing it is so, God needeth not too feare that his honour should be darkned by mens [ 40] vertues. But marke heere what wee haue too consider: we shall neuer knowe God to bee righteous and mightie in himselfe as wee ought to doo, if wee consider him but by our naturall wit. And why? For our mindes are too grosse and heauie too mounte so high. But when wee see the vertues and graces whiche hee dealeth vntoo men: those are fayre myrrours and liuely pictures wherein hee sheweth himselfe: and the more that men walke in righ∣teousnesse, the more is hee continually magnifyed, as in the thing wherwith hee is serued and honoured. So then [ 50] wee see nowe, that wee must no more match God with men, nor iudge of him after our guize and fancie: but he must be vtterly sepatated from them according as in verie deede the heauen is not so farre off from the Earth, as there is distance betwixt him and vs, as I haue alledged alreadie out of the Psalmes and the Prophet Esay. And nowe after that Eliu hathe spoken so, hee addeth that whiche I haue touched alreadie: that is too witte, that although many things bee out of order in this worlde: yet a man maye perceyue the markes of Gods prouidence. [ 60] And vndoubtedly, although God do not as nowe keepe one vnchaungeable rate: yet notwithstanding it is well seene, that God is aboue all the things in this worlde: and that if hee guided not the sterne, there woulde bee a horrible confusion euerie where. Therefore let it suf∣fice vs too haue heere some markes of Gods prouidence, too the ende wee may giue him his due glorie, and say, Lorde thou arte Iudge of the worlde howesoeuer things fall out. And althoughe thou leaue many sinnes vnpu∣nished, and cause the righteous and innocent too suffer many afflictions: yet neuerthelesse, wee perceyue that all thinges are guided by thy hande, and thou haste so∣uereyne dominion ouer all things. Yee see then what Eliu treateth of heere, and first of all hee sayeth, that God quickneth not the wicked, that hee giueth iudgement too the afflicted, and that hee turneth not away his eyes from the righteous. These sentences whiche Eliu taketh, are ge∣nerall: and also it behoueth vs generally too conclude, that God is righteous euen when wee perceyue not any signe of his righteousnesse. And wee must remember the thing that hath beene declared afore: which is, that when wee see that things are not set in so good order and per∣fection as wee woulde wishe: it muste put vs in minde, that God will one daye iudge the worlde in the person of his sonne, according too the article of our beleefe, that Iesus Christ muste come too iudge both the quicke and the deade: and truely (as I haue sayde) if all things were disposed as were too bee wished: what a matter were it? VVee shoulde no more looke for the last resurrection. Doo wee then see that God executeth not all his iudge∣ments, but reserueth some too himselfe? Let the same confirme vs in the hope of the last daye, and of the com∣ming of the Lorde Iesus Christ, vntoo whome God his father hath giuen all power, too the intent hee shoulde appeare in his Maiestie, too right all things that are out of order, and too set them at a stay. And when wee see that God punisheth some offences, and delyuereth those that are his: whether it bee our selues or others, let the same susfise vs too allowe of his prouidence. I see that God hathe punished suche a fault: then muste I con∣clude that hee hath shewed mee as it were a myrrour of his iustice, and that the wicked shall come too account before him. For why, hee accepteth no persons, hee is not an earthly Iudge that wil doo good iustice by startes, so as if there bee some fault committed, it shall bee pu∣nished with great rigour, and in the meane while, many others shall bee let slippe through some briberie or par∣cialitie, and so shall the Iudge bee quite and cleane chaun∣ged. This is euident, insomuch that all the Iustice in the worlde, yea euen the best that is too bee founde, is but theeuishnesse bycause it proceedeth not of a good and sounde minde that holdeth out continually. But there is no suche thing in God: hee is not moued with fauour, nor corrupted with rewardes. VVhat then? Hee iudg∣eth according too the truth. Seeing it is so: wee muste needes conclude, that when God punisheth an offence, therein he sheweth vs that nothing escapeth him but that all our woorkes must come too account before him, and that although they bee hidden at this daye, so as they bee not perceyued at the first, yet wee shall bee neuerthelesse guiltie when wee come thither. So then, let vs learne too practise this lesson that is shewed vs heere, that is to

wit, that God turneth not away his eyes from the righteous, no•• quickeneth the wicked. And howe shall wee knowe that? Not alwayes, nor all after one rate, as I haue sayde afore but yet God giueth vs sufficient proofes, too con∣clude that hee watcheth ouer the Godly, too the ende too maynteyne them, and that hee keepeth them in his protection, pitying them, and deliuering them from all daungers. I say, wee see suche examples heereof, as we muste needes haue this matter fully settled and conclu∣ded in vs. Furthermore, wee see also that God lifteth [ 10] vp his mightie hande too represse mennes iniquities, howebeeit not alwayes: For▪ hee leaueth many of them vnpunished, winking at them, yea and making counte∣nance, as thoughe hee fauored the wicked in many ca∣ces. But I haue shewed alreadie, that the same muste confirme oure fayth, and that wee muste bee fenced a∣gaynst suche stumbling blockes, by knowing that God reserueth those things till the latter daye, whiche hee ac∣complisheth not as nowe. But howesoeuer the worlde go, wee see that inasmuche as God punisheth suche of∣fences, [ 20] hee hateth and abhorreth sinne. And therefore it behoueth vs too iudge therevpon▪ that hee quickneth not the [ 30] wicked. But as this doctrine is set downe heere too teache vs too glorifie God in all respects: so also let vs marke that it muste edifie oure fayth, and teache vs the feare of God. Do wee then see that God turneth not a∣way his eyes from the Godly, but hath pitie vpon them too helpe them? Let vs bee stablished in truste of hys goodnesse, that wee may resort vntoo him as oft as wee bee afflicted. Haue wee seene that God hath deliuered any man, or that hee hath deliuered our selues? Let the same make vs too returne too him, and say, howe nowe? My God hath made mee too feele by experience, that hee is readie too helpe all suche as trust in him: and the Scripture sayeth vntoo vs, Come vntoo mee all yee that labour, and are heauie loden, and I will refreshe you. Yee see then, that all the recordes which God giueth vs, wit∣nessing that hee will not turne away his eyes from the Godly, muste confirme vs in the promises of his good∣nesse whiche hee giueth vs. Also on the contrarie part, [ 40] whereas it is sayde, that God quickneth not the wicked: let vs learne too take the vse of it. Do wee see any crime punished? Let it prouoke vs too walke in feare, and to say, there is no dallying in this cace with God. VVhy so? For hee chasteneth such a one too the intent too in∣struct vs by his harmes. For it is a great fauour that God sheweth vs, when hee giueth vs such examples of his ri∣gour and wrath, as wee neuerthelesse without being tou∣ched, may take warning too eschue his vengeance, which was readie for vs, and which hee might haue made vs too feele. Thus yee see that all the examples of the chastise∣ments and corrections which God doth in this worlde, ought too serue too our learning. True it is that wee can well say, God is righteous, and such a one hath his due reward: wee can skill to condemne such as haue done a∣misse, and too allowe the corrections that God sendeth them: but in the meane while, wee applie not the thing too our owne vse, and yet were that the principall poynt. VVhen I see that God punisheth a man, I must enter in∣too my selfe, and looke if I bee not attainted with the same vice, or whether I bee not as guiltie in some other respectes. And therevpon I must humble my selfe, and walke more aduisedly than I haue earst done. Further∣more, wee haue yet one other frute too bee taken of the chasticements that God sendeth. Therein wee see also that God hath care of his children. If God beate downe those that haue troubled one and wronged another: why doth hee it but too take our quarrell in hande? So then wee ought too be the better minded to serue God, when wee see him set himselfe agaynst our enemies, and thun∣der vpon them, after hee hath suffered them to haue their scope for a tyme. And therefore (as I haue declared a∣fore) we ought too be the more confirmed to leane vnto his promise by fayth, without doubting that he will shewe himselfe a father towardes vs. And therewithall we must bee hilde in his feare, that wee may preuent all the ven∣geance which wee see to light vpon the wicked, and vpon the despisers of his maiestie.

Nowe let vs fall downe before the face of oure good God with acknowledgement of our faults, praying him too make vs feele them in such wise, as wee may learne to bee sorie for them, yea and too bee angrie and greeued at our vices, and sinfull lustes, so as wee may seeke earnest∣ly too haue his righteousnesse raygne in vs, and too bee refourmed too his holy will, and that moreouer foras∣muche as wee haue too fight agaynst the temptations of this present life, hee will giue vs armour too defende our selues withall, that althoughe wee knowe much miserie and wretchednesse in our selues, yet wee may not doubt but that hee will vphold vs, and supplie our wantes by his grace, according as wee knowe that all perfection of ver∣tue and goodnesse is in him, to giue the same vntoo vs, according as hee knoweth vs too haue neede. That it may please him to graunt this grace, not onely too vs, but also to all people and nations of the earth, bringing backe all poore ignorant soules, &c.