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

The .Cxlj. Sermon, which is the third vpon the .xxxvj. Chapter.

15 He setteth aside the poore in their affliction, and openeth their eares in their oppression.

16 Truly he vvoulde plucke thee out of the mouth of distresse, and set thee in a large place, vvhere there should be no streyghtnesse: and the rest of thy table should be full of fat.

17 Thou hast filled the iudgement of the vvicked: but yet shall iudgement and iustice holde out.

18 For behold the vvrath, to the ende that hee destroy thee not vvith thine abilitie, & that the mul∣titude of giftes deliuer thee not.

19 He vvill not regarde thy greatnesse, nor all thy prouision, nor all thy force.

WE haue seene heeretofore, that [ 20] men gayne nothing by stryuing against God, but rather impaire their cace. For their hardharted∣nesse increaseth Gods vengeāce and kindleth the fire of it more and more. And nowe moreouer it is sayde for a conclusion, that such as will needes play the re∣belles after that maner against God, shall die in the floure of their youth and with whoremongers: as if a man shoulde say [ 30] in our cōmon language, looke vpon yonder vile ribaulde, he will be hanged. Euen so is it sayde that the despizers of God shall dye with all theyr strength. For when they see thēselues at their ease, they be full of fiercenesse & pride: but yet shall God consume them well ynough. And Eliu doth new againe set downe that which he had sayd afore: namely, that God openeth the eares of those whome hee affli∣cteth. And not without cause is this repeted, forasmuch as it is hard to make mē beleeue it, & yet not withstāding we may well cōsider that this doctrine is more than necessa∣ry [ 40] for vs. For afflictions are hard & cōbersome to vs, in so much that we chafe & fret and cannot abide Gods hand: but rather thinke he doth vs wrōg, bycause we know not the frute that commeth of it. Therefore it cannot be told vs to oft, that God openeth mens eares whē hee afflicteth thē: and for the same cause it is sayd also, that God setteth them aside [or sholeth thē out] in affliction. True it is that some translate it Deliuer, according also as it is taken in that sense. Howbeeit it is not ment here that God taketh them oute of theyr affliction, but it is sette downe in [or [ 50] by] affliction. So then it is a similitude that Eliu vseth: as if hee shoulde saye, that God sholeth out and gathe∣reth to himselfe those whome he chastizeth, bycause that when menne are in prosperitie, they wander and dote in their owne imaginacions: but as soone as God layeth his hande vpon them, and maketh them to feele his rigour: it is all one as if he should take them aside to himselfe, to shew them their faults, and to bring them to repentance. Now we see in effect what Eliu ment to say. And lette vs marke well, that the opening of mens eares by affliction, [ 60] is bycause that whyle wee lyue in ease and pleasure, oure eyes are blindfolded, according as the Psalme sayeth, that when men are in prosperitie their eyes stroute with fat∣nesse, so as they see not a whit: and therefore they be vt∣terly sotted in their sinnes. Also wee haue our eares stop∣ped in prosperitie, and cannot heare a whit: and therfore our Lord had neede to open them with affliction. True∣ly this doctrine is sufficiently prooued by common expe∣rience, and wee neede not to seeke any exposition of it as of a darke thing. For we see that suche as are not pinched with any aduersitie, cannot awaye with any correction. Assoone as they are but spoken too, they are in a chafe: and this is to be seene not only in euery seuerall person, but also in the whole body of a realme. So long as there is no warre, pestilence, nor famine: we see that if men be rebuked for their sinnes, they murmure at it, and there is nothing but resistance with tooth and nayle. And why so? As I haue sayde, it is bicause mens eares are stopped with fatnesse, and cannot abyde that God shoulde in any wise tell them of their sinnes. Or else if men be not so proude as to striue against admonishmentes: yet shall it little a∣uayle to speake to them, it is to no purpose to finde fault with them, they passe not for it. VVhy so? For euery man is full fraught aforehande with his owne delyghtes and pleasures. To bee shorte, wee be neuer touched, tyll Gods hande nyppe vs by chastyzing vs. And that is the cause why so many calamities happen to the worlde. For in asmuche as men giue no eare vntoo God, ne make any account of his worde, longer than he vseth force of hand agaynste them: when hee seeth them so puffed vp with pryde, and that he cannot otherwise weeld them: hee ta∣meth and subdueth folke by mayne force. And yet the same is not ynough at all times: for howe many are there to bee seene, which resist Gods hand of wilfull stubborn∣nesse, and continue alwayes hardharted, so as they growe woorse & woorse when they feele the strypes? And this is too common a thing. But in this place it is preciselye spoken of those to whome God intendeth too shewe fa∣uour. For in afflicting men, hee ameth at twoo endes. As for the reprobates, he purposeth to make them vnexcusa∣ble: and as for the godly, hee intendeth to tame them in such wise, as they may returne to him with a lowly mind. So then, in this sentence there is no mention made, but of

such as God will not suffer to perishe, and for that cause doth he chastize them. Nowe if it be needefull that God should worke so towards his chozen: what had he neede to do generally to all mankind? Here is no mention made but of those whome God knoweth and auoweth for his children, and whose saluation he intendeth to procure by gouerning them with his holy spirite: & yet notwithstā∣ding euen they should haue their eares stopped, and they shoulde bee sotted in their owne pleasures, if God drewe them not to himself by afflictions. Therfore let vs learne [ 10] heere, that there is a horrible frowardnesse in our nature. Furthermore although our Lorde haue touched vs, so as we haue some good will & desire to come to him: yet let vs be sure that we haue still nede of his help, namely that our Lord should pricke vs and spurre vs forward, and by all meanes possible subdue vs to him. And it standeth vs in hand to serue our owne turnes with all the troubles & aduersities that he sendeth vs, so as we may apply them to the sayde vse, assuring our selues that there would be no∣thing but rebellion in our fleshe, if it were not subdewed [ 20] after that maner. Thus yee see what we haue to beare in minde. Furthermore lette vs learne, not to be stubborne against God when hee afflicteth vs: but seeing we knowe that his intent is too open our eares: let vs pray him that our afflictiōs may so auayle & profit vs, as we may come vnto him, and he make vs to go forward still in the good way when hee hath once brought vs into it. And to bring that to passe, let vs learne not to gad after our own lusts, as we see moste men do, who are caryed away, and when God calleth them to him, runne from him, and can finde [ 30] no way to come to him. Therefore let vs set our selues a∣side, that is too say, lette vs as it were bee gathered vnto God, and not be so sotted in our owne vanities and wic∣ked affections, as wee see our selues too much giuen too them. Thus yee see in effecte what wee haue to remem∣ber in this sentence. Nowe hee addeth immediatlye, that God will plucke a man from the ••rim (it is properly from the mouth) of anguish & affliction, and set him in a large place where be shall bee no more in distresse, and the reste of his table shall be full of fatte. The woord Rest may be taken as well [ 40] for the things that are set vpon the table, so as it shall bee furnished with all good things: as also for the ease and quietnesse that shall be at the table. And this is purposely spoken vnto Iob, bicause he had felt gods bountifulnesse: and doubtelesse Eliu vpbraydeth him with his vnthanke∣fulnesse. Come on (sayth he) hast thou not knowne here∣tofore that God made thee to prosper▪ VVhence came al the riches whiche thou diddest possesse, but of the boun∣teousnesse whiche God shewed towards thee? And surely he would still shew himselfe the same, if thou wart meete [ 50] to be hādled so gently at his hand. It is certaine then that he would go through as he began: but thou hast perfour∣med the iudgement of the wicked. Thou seest then that thou canst not abyde that God should do thee good. Now it is true that Iob is accused partly wrongfully. Neuerthelesse it is not withoute cause that Eliu condemneth him for grudging against God, and telleth him that iudgement and iustice shall hold out, not withstanding all his murmuring. In the meane whyle, wee may gather a good lesson out of this verse: which is, that whē God scourgeth vs, we must [ 60] cal to minde the good that he hath done vs, to the end we be not troubled, but consider that the chastizemēts of his hande are not done without cause. And that is the poynt also wherevntoo Dauid bringeth vs: for after that God had exalted him to the seate of the kingdome, and giuen him so many victories against his enimies: when he came to be extremely afflicted, and it seemed that he should be vtterly ouerwhelmed: he acknowledged that forasmuch as we be Gods creatures, it behoueth vs to be in his hād, that hee may dispose of vs at his pleasure, and wee muste beare patiently the chastisemēts which he sendeth. Ther∣fore let vs learne to apply this sentence to our instructiō, so as when we be beatē with Gods roddes, we may cal to minde what benefites hee hath bestowed vpon vs, to the ende we may yeelde our selues wholly to his will, and ac∣knowldge it to be good reason that hee shoulde turne vs to and fro at his pleasure. And therwithall, this remēbring will also serue to assuage our greefes: for if we had neuer felt other thā rigor at Gods hand, we would be so far out of pacience in our afflictions, as we should haue no heart to call vpon God, or to flee to him for refuge. But when wee knowe that hee hathe shewed himselfe a father to∣wards vs, and drawne vs to him by gentlenesse: then ma∣keth hee vs to feele, that suche as truste in him and suffer themselues too bee gouerned by his hande, are happie. Thus ye see what giueth vs courage and comfort, euen in the middes of all our troubles. And therfore let vs marke well, that when wee bee pinched with aduersities and af∣flictions, the things that wee feele presently muste not so amaze our wittes, that we shoulde not thinke vpon Gods goodnesse, and vpon the comforts that he hath giuen vs. For it were a goulfe of hell too thinke vpon nothing but our present chastizements. VVhat then? Lette vs mingle Gods goodnesse with his rigor. Haue we receyued good at Gods hande? Then lette vs not ceasse to flee vnto him when he afflicteth vs, hoping that he will bring our trou∣bles to a good end, seing he hath made vs to feele already by experience, that such as do so referre themselues vnto him, doo finde him a good and pitifull father. Thus yee see what the holy Ghoste ment to teache vs heere by the mouth of Eliu. Nowe let vs come too the verse where it is sayde, that Iob had fulfilled the iudgemente of the wicked. True it is that these wordes may also be taken, as though it were sayd, that he had filled iustice and iudgement, with the iudgementes of iniquitie. But the true meening is, that Iob had ouershot himselfe so farre as to cupple him∣selfe with wicked men. Neuerthelesse, this is not ment of his life, as though he had bene a theefe, a whoremōger, or a murtherer, or as though hee had bene a blasphemer or a looce liuer: Eliu ment none of all those things: but the meening is, that Iob had not glorified God in his ad∣uersities, but had repyned to muche agaynst him, yea and had gone aboute too exalte himselfe, as though God had done him wrong, and vsed crueltie towards him. Thus ye see wherein Iob is condemned here. Not that he had led a leude life: but for that hee had not borne his aduersitie paciently ynoughe. And that is called a fulfilling of the iudgement of the wicked, that is to say, an agreeing to theyr fashions and enormities. For wee haue also to note, that nothing is more precious vntoo God, than the glorie of his owne name. True it is, that when menne gyue them∣selues, some to whoredome, some to outrage, and some to

gluttonie: therein Gods iustice is impeached, and the or∣der that he hath sette among vs is peruerted and broken: and (as much as in vs lyeth) Gods maiestie is alwayes de∣faced. But yet notwithstanding, when a man blasphemeth God openly, and humbleth not himselfe vnder his hand: no doubte but it exceedeth all other sinnes, and is to bee condemned more greeuously. Therefore wee ought too marke well this streine, where Iob is vpbraided with ful∣filling the iudgement of the wicked. Nowe, that wee may take the more profite of this sentence: it behoueth vs to [ 10] marke firste of all, that as soone as a man steppeth out of the way, streytwayes he beginneth to intāgle himself with the wicked, and (as much as he can) bereeueth himselfe of Gods grace. Howbeit we stumble not so grosly at the first brunt. For it wyll seeme vntoo vs that the faultes, bee but meane: But in the ende we runne so farre as to blaspheme God, and to despize him in suche sort, as the very Diuell himselfe shall stirre vs agaynst him, and we shall be infla∣med as it were with a rage or madnesse to spyte him, and that cannot bee done but to our destruction▪ Lo what be∣falleth [ 20] vntoo men. But as for Iob, it was not so with him. For he had liued so holily, that he was as a mirrour of an∣gelical perfectiō. VVe haue seene what he hath protested heretofore: namely how he had bene the defender of the fatherlesse, the maynteyner of the widowes, the eye of the blinde, the foote of the lame, that his table had bene free for all poore folks to come vnto, that he had clothed the naked with the wool of his sheepe, & that he had not abused his credite to oppresse any body withall, although he had the worlde at will, and might haue done many ex∣tortiōs. [ 30] And yet notwithstāding we see he ouershot him∣selfe when Gods hand pressed him with such vehemēcie. VVhat a thing is it then if wee despite God wittingly and willingly, as I tolde you euen now that when men steppe out of the way, forthwith (as much as in them is) they se∣parate themselues from God, and take the hygh way to caste themselues into Satans snares? Therfore let vs take good hede to our selues, and though we haue liued neuer so rightuously: let vs be sure that if wee be not hilde still by the grace of God and by his holy spirite, we shal soone [ 40] giue him the slip, insomuche that wee shall be as good as giuen ouer, euen in the turning of a hand. And if there be suche frayltie in vs that wee may so soone fall into euill: what shall become of vs when wee shall haue gone fore∣ward & cōtinued a long time in prouoking Gods wrath, and (asmuch as lay in vs) quite quenched the light of his holy spirit? VVherefore let vs bethinke vs well to walke in suche feare, that vpon knowledge of our owne feeble∣nesse, wee may not be blinded with any presumption, but rather pray God to guyde vs & hold vs with his mightie [ 50] hande, and not suffer vs in any wise to fall: And that if he happen to suffer vs to swarue, he neuerthelesse so hold vs vp, as we may not come to the full poynt of iniquitie, but that as soone as we shall haue done amisse, we may by & by bee sorie, and flee to his mercie. Thus yee see what we haue to marke in this verse. And that we may be hild the better in the feare of God: lette vs marke well, how Eliu addeth, that iudgement and iustice shall hold on still. As if he should say, that men may well play the mad bedlems, but yet shall God continue still in his ful state, and in the end [ 60] (of force) become theyr iudge. Though men aduance themselues neuer somuche, yet shall they not for all that come vnto the maiestie of God. VVe may well take coū∣sell agaynst him: but we shall neuer atteyne so high. And although we could plucke the Sunne out of the skie: yet could we not touch God. I herfore let vs learn, that here men are warned not to skirmish agaynst God as they are woont to do, as though they were able to ouermatch him and to get the vpper hand of him: for we know that (as it is told vs here) iudgement & iustice shall hold their own still. Now that we see the intent of Eliu, lette vs apply his sayings to our vse. I haue told you already, that men make no boanes at all to pleade agaynst God. And why so? For they measure him by the knowledge that they haue of themselues, and conceyue not the infinite maiestie that is in him: for that would soone dash all their prittleprattle. And therfore whēsoeuer wee be tempted to set ourselues against God, and to grudge against his iustice: let it come to our remembrance, to thinke what we shall gayne by it. For yet shall iudgement & iustice hold out still: that is to say, we cannot let that God shoulde not reigne, nother cā we further our deuice at al against him. So then, seing that Gods iustice is infinite, and that his iudgements shall cō∣tinue euermore in full strength & force: what remayneth for vs to do, but to shrinke in our heads, & to submit our selues wholly vnto him? This is it that we haue to beare in minde, if we purpose to receyue good instructiō of this text. And lette vs not beguyle our selues with vayne pre∣sumption, as we see that most men bleare their own eyes wilfully: but let vs yeelde God his duetie, that is to wit, a ryghtuousnesse that cannot bee diminished by vs, and a iustice whiche wee can not by any meanes preiudice. VVhen wee haue once concluded that: then shall we be more aduised and sober than we haue bene woont to bee, & we shal not haue our tongues filed to plead with God, but wee shall with all humilitie acknowledge our faults, and be sorie that wee haue offended him. And if wee bee in trouble: wee shall perceyue that it is for our behoose to bee chastized at his hand, and that that schoole is pas∣sing profitable for vs, cōsidering that we herken not to his woorde, excepte hee dryue vs thereto as it were by force. Thus ye see what we haue to remember concerning this lesson. Nowe it is sayde, that his beeing angrie, is to the ende that a man shoulde not bee confounded in his abilitie: for then (sayeth he) there were no remedie: hee will not passe for golde nor for siluer, nor for all the force of the worlde. Lo heere a goodly confirmation of that which wee haue touched al∣ready: that is to wit, that Gods causing of vs to feele his wrath, is to the ende we should not be vtterly destroyed: for if hee spare vs, wee doo nothing else but harden more and more. VVhen men haue once stepped awry, and God beareth with them: the more that hee forbeareth them, the more do they growe brutish. For although that in vsing gentlenesse towards vs, his intent is to winne vs by that meane: yet notwithstanding our nature is so fro∣warde, that in steade of comming to him, wee dragge still from him. To be shorte, wee see it is to common a thing amōg men, to dally with God when he vseth them gent∣ly, and to do nothing else but mocke at his goodnesse & pacience. Forasmuche as it is so, God muste needes vtter his wrath, or else we shoulde all of vs perishe, and his long forbearing of vs would be an augmenting of our damna∣tion▪

And that is it which Sainct Paule meeneth when he sayeth, that Gods afflicting of vs is to the ende we should not perish with the worlde. Therefore it behooueth vs to be of good comfort in the middes of our troubles, seeing that God hath a regarde of our saluation, and procureth the same by shewing himselfe rough towards vs. For we cannot abyde that he should be a louing father to vs, and that he shoulde handle vs tenderly: wee abuse his good∣nesse continually: and therefore hee is fayne to make vs feele his displeasure, or else wee shoulde vtterly perishe. [ 10] This is it in effect whiche Eliu ment to say. Nowe, were this well put in vre, truely it would be no peyne to vs to blisse Gods name in oure aduersitie. In steade that wee gnashe our teeth, and euery of vs stormeth and thinketh that God dooth vs wrong, or else conceyue suche bitter∣nesse as our hearts are shet vp, & we cannot consider our sinnes: we shoulde bee gentle and meeke, and take plea∣sure in the minding of Gods graciouse goodnesse. But what? Although we confesse this doctrine to be true: yet when it commeth to the putting of it in vre, we shew still [ 20] well that wee haue quite forgotten it. Yet notwithstan∣ding it is not without cause that the holy Ghost doth so often laye afore vs and bring too our remembrance, that Gods shewing of himselfe angrie with vs, is bycause hee loueth vs, and that if he should alwayes shewe vs a louing countenaunce, it woulde ouerthrowe vs and destroy vs. Therefore it behooueth vs to feele his anger effectually. Neuerthelesse, the same is a record of his goodnesse, and a meane whereby he calleth vs to him, to the intent wee should not follow the way of destruction whereinto wee [ 30] were entred. Lo howe wee ought to bee put in minde of the ende and marke whereat God ameth when he scour∣geth vs. Heerewithall wee be wained once agayne, howe stubborne our nature is. Is it not a shame that whereas he woulde handle vs gently, and as it were dandle vs in his lappe, wee spurne at him with our feete, and scratch him, and (to be shorte) cannot away with such goodnesse and gentlenesse, which be woulde be readie to vse continually towards vs? Is it not to be sayde that we be of too slauish and churlishe a nature? Truely the Scripture auoucheth, [ 40] that it is Gods nature to be gentle, long suffering, and lo∣uing, to beare with the weake, and too shewe mercie al∣though men haue offended him. Seing it is so: surely hee transformeth himselfe, and after a sorte followeth not his owne nature, when he chastizeth vs and sheweth himselfe hard and sharpe towards vs. Neuerthelesse he is fayne to vse suche roughnesse by reason of oure wilfull stubborn∣nesse, bycause we be wilde beasts, and sling so farre out of square, and when as he woulde gather vs gently home to himself, we fall by and by to biting of him and to kicking [ 50] against him. Therefore it behooueth vs to thinke vppon our owne frowardnesse as ofte as God vseth any rigoure towards vs. And therewithall we must also take comfort in our aduersities, forasmuche as wee see that God doeth neuer forget his mercie, in somuche that euen when hee seemeth full minded too thunder downe vppon vs, as hee striketh vs with his one hande, so he setteth vs vp agayne with the other: and if he send vs to the graue, it is to lift vs vp afterward aboue the heauens. Seing then that God doth in the middes of his anger shew vs his goodnesse & [ 60] yeelde vs record of it: haue wee not wherewith to com∣forte our selues in him? And this comforte ought out of hand to ingender quietnesse of cōscience. If we be afrayde of Gods rigour, and thinke that hee will destroy vs: then is it vnpossible that we shoulde bee pacient. Contrariwise also seing that God sheweth vs that hee is not minded to destroy vs vtterly, but that he is a father to vs if we flee to him for refuge, and repayre too him with humilitie: the same ought to rid our hearts from all rebelliousnesse and bitternesse, and make vs to submit ourselues to his obey∣sance, so as wee may say, Lorde, ••itl. thou art so good too mee, suffer me not to striue against thy hand, specially se∣ing it is so fatherly. Thus ye see, that to the ende we may bee comforted in our afflictions, it behoueth vs to yeelde our selues in subiection vnto God, that hee may gouerne vs, and to thinke well of his iustice, to the ende that wee kindle not the fire of his wrath more and more thorough our rebelliousnesse, as hath bene sayde of it afore. And this is sayde purposely: to the ende that God do not vtterly ouerthrowe him and consume him with his abilitie. This ser∣ueth to abate mens pryde in that they will needes streng∣then themselues continually against Gods hand. And for that cause Eliu addeth, that there shallbee no raunsoming: for wee may well bring great presents, but yet shall nother gold nor siluer be able to deliuer vs from the hande of God: but rather the same shall bee an occasion too destroy vs. And here we muste vnderstande, that God intendeth to abate mens aduauncing of themselues agaynste him. For if one man be riche, another in good credite, and a third in good estimation and woorshippe: we make bulwarkes of these things agaynst God, & we thinke ourselues well ynough senced to withstande his hande. Or if wee haue not that foolishe conceyte: yet will there alwayes bee some bloc∣kishnesse in vs. For vntill such time as men be brought to nothing, so as they knowe there is nother strength nor ought else in them: they thinke themselues able to with∣stand God. VVhat is to be done then? Let vs learne that all our abilitie is lesse than nothing, speciallye when wee haue to deale with our God, for hee will do no more but blowe vppon it. VVee may well gather togither all the strength in the worlde, not onely whiche might be in any one man, yea though he were the strōgest that euer was: but also all the strength that is in all creatures aboue and beneath: and yet shall it bee nothing woorth at all if wee haue the hande of God agaynste vs. And therefore let vs marke wel, that if we will humble ourselues before God, we must dispatch away all vayne presumptuousnesse, and not thinke wee haue any thing remayning in vs: in so∣much that although we thinke we haue some courage & strength in vs for a time, yet it behoueth vs to know that all the same is but a smoke, if it please God too consume vs. And therevpon let vs returne vnto God, praying him to giue vs abilitie by his power, that is to say, to make vs to rest alwayes vpon him, knowing that we hold our life and all the appurtenances thereof, of his only free good∣nesse. Thus ye see what we haue to marke in this streyne where it is sayd, that God will destroy men with their abili∣tie, and that they shallbee consumed notwithstanding all theyr strength. And wheras it is sayde that there shal be no raun∣soming: it serueth to ex••pesse the better the thing that we come to say. I or although all men graunte, that nother gold nor siluer are able to raunsome a man from the ••••d

of God: yet we see that they fall asleepe in their ryches, credit and such other things. And when they haue graun∣ted that they cannot withstande God: yet do they make bulwarkes of them, as thoughe they were able too beate backe all harmes, and so they fight agaynst God How so? whence commeth suche presumptuousnesse? Beholde, a woorme of the earth, which is but carion and rottennesse, aduaunceth it selfe against God: & must not that needes bee a horrible and more than beastly blockishnesse? Yes surely. Specially when a man is riche, so as hee thinketh [ 10] hee hath I wote not what to bee esteemed for, or that hee would purchace himself estimation by vaunting himselfe so farre as to lifte vp himselfe against God: although hee speake not one woorde, yet is he so doted, that he beareth himselfe in hand, that his gold and siluer are able to deli∣uer him. Then muste we not regarde what men confesse with their mouthes: but wee muste haue an eye to theyr dooings, which giue a true proofe of the sayde Diuelishe pryde, namely of trusting in their gold and siluer, and that in steade of putting it too good vse, they gather suche a [ 20] pryde by meanes therof, that they fall to iustling agaynst God. Then seeing it is so: it behoueth vs to thinke well therevpon: for the holy Ghost vseth not here any super∣fluous speache. True it is that at the firste blushe it may seeme needelesse to tell vs that God regardeth nother golde nor siluer. For who is hee that knoweth not that? the very babes haue skill to say as muche. Yea, but in the meane whyle, the wisest (that is too say, they that take themselues to be wisest, and are so counted among men) are so blinded at euery turne, as they beare themselues in [ 30] hande that they may be bought out with gold and siluer. For vnder colour of somewhat which they haue, for that men feare them and honour them: yee shall see them so besotted, as they take themselues no more to be mortall men. They thinke not that God can in one moment o∣uerthrowe them: for if they beleeued that, they shoulde neuer haue the sayde diuelish pryde of exalting thēselues after that fashion agaynst God. Nowe sith it is so: lette vs learne to profite ourselues better by Gods chastizements than we haue done. Furthermore although he smyte not [ 40] vpon vs: yet let vs haue the wit to fare the better by the corrections which he sheweth before our eyes. For God vseth such goodnesse, as to teach vs by other mēs harms, and to set suche chastizementes before vs, as may serue to our instruction. Therefore let vs thinke vpon it, and not aduaunce our selues agaynst him. Moreouer, seeing wee cannot bring any thing too redeeme our selues out of his hand: let vs resort to the raunsome which he hath giuen vs in the persone of his owne sonne, according also a•• S. Peter telleth vs, that we be not bought with gold nor sil∣uer, but with the precious bloud of the vnspotted Lamb. Thus ye see that the poynt whervnto we must come for the concluding of this texte, is that after we once knowe that we be bereft of all meanes to scape Gods hande, and that we should of necessitie be vtterly cōsumed, but that he vseth pitie towardes vs: we must vnderstande that he hath giuen vs a good remedie, in that it pleased him too offer vp his onely Sonne in sacrifize for vs: for then were wee fully raunsomed, and that is a sufficient discharge to put away all our faults, so as the diuell shall not haue any interest in vs. For although we were ouerwhelmed with the infinite multitude of our sinnes: yet notwithstanding if the bloude of Iesus Christ answere for vs, it is a suffici∣ent satisfaction for all our offences, & inough to appease the wrath of God. Ye see then whervnto our refuge must be. But we cannot come to the bloud of Iesus Christ, vn∣till we be bereft of all statelinesse, as wel past as to come. Paste, to the ende we may consider that we should vtter∣ly perish in our sinne, and be quite and cleane ouerwhel∣med, if God had not giuen vs this meane of being purged by the bloud of his Sonne. And to come, to the end, we be no more caryed away with such rage, as to lift vp our sel∣ues against God, as though we could scape his hande, but rather holde our selues in suche awe, euen with a willing minde, as wee looke not that God shoulde cheyne vs vp like wilde beastes, but as euery of vs may bridle himselfe of his owne accorde. Let vs haue suche modestie in vs, as not to attempt any thing against him: but whensoeuer it shall please him to chastize vs, let euery of vs thinke thus in himself: Go to, my God chastiseth me for such a sinne, and after such a maner: and it behoueth mee to make my profit of it. Therfore let vs not be deafe when God war∣neth vs after that fashion: but let vs looke narrowly too our selues, and bee watchfull according to the examples that he giueth vs, to the intent we grow not past grace, & so the thing befall vs which is spoken heretofore, namely that we heape vp continually a greater wrath and a more horrible vengeance of God vpon vs.

Now let vs fall down before the face of our good God with acknowledgemēt of our sinnes, praying him to giue vs such repentance of them, as we may resort wholly vn∣to him, to submitte our selues fully to the guyding of his holy spirite, that wee may walke rightly according to his good will, in such wise as his name may be glorified in vs all our life long. And so let vs all say, Almightie God our heauenly father, &c.