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

The seuententh Sermon, which is the fourth vpon the fourth Chapter, and the firste vpon the fift Chapter.

This Sermon conteyneth still the exposition of the xviij. and xix, verses of the fourth Chapter, and then as followeth.

20 From morning to Euening they bee destroyed, and bicause no man setteth his minde vpon it, they perish for euer.

21 Doth not their excellencie go avvay vvith them? they shall perishe, [but] not in vvisedome.

Nowe followeth the fifte Chapter.

1 CAll novv if there be any to aunsvvere thee, and consider any one of the Sainctes.

2 Doubtlesse, Anger sleaeth the foole, and enuie killeth the vvitlesse person.

WE haue seene already wherevn∣to this talketendeth: that is to [ 30] witte, to humble men, bycause they be farre from the perfecti∣on of the Angels. And sith the case stādeth so, that if God li∣steth to iudge his Angelles with rigor, hee shoulde finde sault y∣nough in thē: what thē should become of thē which are so vnable to say any thing for themselues, as they haue no∣thing in thē but vanity? Neuertheles it might seeme, that that which is rehersed here, was not sufficiēt to proue the [ 40] intent of Eliphas. For albeit that mē be feeble, and albeit that their life be nothing: yet doth it not therfore follow, that they bee either sinners or faultie before God. For they be seueral things to say, our life is trāsitory, & vani∣sheth away euery minute of an houre, & to say that God may cōdemne vs. But if all things be well cōsidered: the reasons that are here alleaged, are fitte for the purpose. For the case stādeth not simply vpō mens frailtie as in re∣spect of their bodies: but vpō theyr dwelling here in this corruptible flesh, & that they be so earthly as they thinke [ 50] not on themselues, although they haue death cōtinually before their eies. Also wee must marke the comparison in such maner & forme as it is set down here, betweene the Angels & mortall men. VVe see the Angels are nere vn∣to God, and beholde his glory, & are wholy giuen to his seruice: & yet for all that, there is no stedfastnesse in thē, further than they be vphilde by the grace of God: They might fade and vanish away of thēselues, were it not that God of his meere goodnesse mainteyned them. But now let vs come to men. VVhere dwell they? They bee farre [ 60] inough off frō the said heauēly glory, they are here in the sayd transitory lodging: for what else are our bodies? Thē are we (to speake properly) in our graues. For our bodies are prisons, as darke to hinder vs from the beholding of God, as if wee were alreadie vnder the earth. VVhat is our foundation? duste: and yet wee consider our selues neuer the more, how that wee continually go into decay, and that death threatneth vs incessantly: we consider not this a whitte. Therefore wee neede not too woonder though there be nothing else but infirmitie in men, seeing that the Angels whiche are so neere vnto God, haue not so exquisite a perfection, but that God maye condemne them if he list to enter into iudgement with them. Now we see that the argumēt whiche Eliphas vseth here, is ve∣ry fit and agreing to his purpose. But nowe remayneth to wey the words that are touched here, that we may adua∣tage our selues by them. Truely when any man speaketh to vs of the shortnesse of our life, we thinke it to be but a nedelesse talk: for who is he that knowes it not? But it is not for nought that God speaketh so oft of it, and putteth vs in remembrance of it. For had we throughly concey∣ued what our life is: it is certayne, that firste wee woulde not bee so worldly as wee bee, neyther woulde oure thoughts bee so blockishe as they bee: And secondly we would haue regarde of the heauenly kingdome, and rest our selues wholly thervpon. But we despise the heauenly life and are so intangled heere, as wee cannot be drawne hence. It foloweth then that none of vs knowe what the thing is which euery of vs confesseth: that is to say, that our life is but as a shadow that passeth away, & that a mā is but like a floure, or a greene herbe, which incontinent∣ly is cut downe and withereth. To be short, although the prouerbs that import the ouershortnesse of this worldly life haue alwayes bene rife ynough, & yet still are: yet do

they not peerce to the harts of vs. And here wee see why we be warned to thinke vpon it the better. Surely if wee could recken our yeares as Moyses speaketh of thē in the xc. Psalme certesse we should be taught as well to thinke vpon death, as also to tend to the marke that God calles vs to. But what? we wote not how to count thē vpon our fingers. For behold our childhod is such, that they which are in it, differ little or nothing from brute beastes, sauing that there is more incōbrance & trouble with them: but as for vnderstanding or reason, there is small or none in [ 10] little ones. And certesse, draw we once neere mās estate, our lustes are so ouerboyling, as we cānot be bridled. Are we come to mans estate? It passeth away out of hand: & anon old age attacheth vs, so as there remaineth nothing to vs, but to be weery of our life, & to put other folkes to trouble & payne. Now then if we wist how to recken the race of our life vpon our fingers: certeynly wee shoulde not be such dullards as wee bee. And therefore let vs not thinke wee lose our time, when we set our mindes vpon this lesson: that is to witte, to knowe that our life is no∣thing, [ 20] and that a hundred thousand deathes manace vs in the cheefe lustinesse that we haue here below. VVhē any of our kinsfolke or friends depart, or if we see any Corse go to buriall: we haue the wit to say, And what is mans life? If there be any greate death in a Towne or in a Coū∣trey, wee bee yet more mooued. But all this is forgotten with vs by and by. Therefore haue wee neede to exercise our selues in this doctrine all the tyme of oure life. And thus wee see why the Scripture speaketh so vnto vs. As concerning the present text, it is sayd first of all, That men [ 30] dwell in houses of Clay, and that their foundation is but duste. That is to say, if wee consider this present life by it selfe, wherein cōsisteth it? In beeing inclosed within lodgings that tende but to corruption. And what else are those but our bodies? Behold then what our stedfastnesse is: that is to witte, that euery whit of it goeth incontinently vnto dust, & we be consumed either by woormes or by winde: that is too say, wee bee dispatched as soone as a worme whiche is but a thing of nought, and which wee scarce e∣steeme as a liuing creature: & yet are we consumed soo∣ner [ 40] than it. Thus we see what is sayd vnto vs in the firste place. Afterward Eliphas addeth: That men perishe and are c••nsumed from morning vnto euening. Some expounde this, as though it were ment that men perishe in small time: & that is verie true. But herewithall there is yet more: that is to wit, that wee passe not a minute of our lyfe, but it is as it were an approching vnto death. If we cōsider it well, when a man riseth in the Morning, he is sure he shall not steppe foorth one pace, he is sure he shall not take his re∣paste, hee is sure hee shall not turne about his hande, but [ 50] he shall still wex elder and elder, and his life euer short∣neth. Then must we consider euen by eye sight, that our life fleeteth & slideth away from vs. Thus we see what is ment by beeing cōsumed from Morning to Euening. And it is sayde afterward, that men perish for euer, bycause no man thinkes vpō it. VVe must treate of these two poynts, that wee may profit our selues by this doctrine. The one poyntis, that whatsoeuer we do, we should alwayes haue death before our eye, and be prouoked to thinke vpon it. This (as I haue sayde) is well knowne among men: the [ 60] verie Heathen had skill to say so. But what for that? E∣uery man can playe the Doctor in teaching other men that, which is conteyned here, & yet in the meane while there is neuer a good scholler of vs all in this behalfe. For there is not any man whiche sheweth by his dooings, that euer he knew what it is to be consumed from Morning to Euening: that is to wit, that all his lustinesse is but see∣blenesse, and that there is no stedfastnesse in vs, to holde our selues in one cōtinuall state: but that we alwaies hast toward death, & death towards vs, so as we must needes come thither at legnth. Verily if we had no more but this single doctrine alone: It would stand vs in no steade, but to make vs storme & torment our selues: like as whē the Paynims knew that our life was so flightfull, they cōclu∣ded thervpon, that it was best neuer to be borne, and that the sooner wee dyed the better it was for vs. Lo how the Paynims reiected the grace of God, bicause they knewe not the honour that he doth vs, when he sendeth vs into this worlde, euen to shewe himselfe a father towards vs. For in asmuch as wee be reasonable creatures, & haue the image of God printed in oure natur••, wee haue a re∣cord that he holdeth vs here as his childrē. And to despise such a grace, and to say, it had bene better for vs neuer to haue bene created: is it not apparant blasphemie? So then it is not ynough for vs to know, that so long as we bee in this world, wee bee consumed euery minute of an houre. But wee must come to the seconde poynt: that is to wit, that when we haue well behild how brittle our life is: we muste also marke how wee bee repayred agayne by Gods grace: & specially how we be susteyned & vphilde by the same: according also as these two poynts are matched to∣gither in the hundreth and fourth Psalme. For it is sayde there, that as soone as God withdraweth his spirite and woorking, all goeth to decay. Yea: but the Prophete ad∣deth also, that if God spredde foorth his power, all is re∣newed in this worlde, and all things take their liuelinesse of him. VVee see then what we haue to marke: that is to wit, that when wee know our selues to bee lesse than no∣thing, and that we be so subiect vnto death, as wee muste runne thither (as ye would say) spite of our teeth: we must vnderstād also: that in this so greate weaknesse, God hol∣deth vs by the hand, so as we be vphild by his power, and strengthned by his grate. Behold wherein we haue to re∣ioyce. But the chiefe poynt is, that we should haue an eye to the benefit & good grace which God hath giuen vs a∣boue the order of nature in restoring vs by his worde, as the Prophet Esay sayth: All fleshe is but as grasse. Verily man is greene & florisheth for a while: but he withereth by & by. VVheras the word of the Lorde indureth for e∣uer: yea, not only to cōtinue in heauē, but also to the end that by it we may haue euerlasting life, and be redeemed out of the vniuersall corruption of this earthly life, that God may dwell in vs & make vs parttakers of his euer∣lastingnesse. VVe see thē wherto we muste come to profit our selues by this lesson, as we shall see yet once againe a∣non. Furthermore forasmuch as we see our selues wanze away so fast, that frō Morning to Euening we go cōtinu∣ally to our decay: therfore must we bee the busier to be∣stow the time wel that god giueth vs, bicause it is so short. God hath put vs into this world to keepe vs occupied in his seruice: if we haue long time, yet cā we not be to dili∣gent nor earnest in dooing our dutie, too discharge our

selu••s whē it shall come to the poynt to do God seruice, both with our bodies & our soules. But forasmuchas we see that he needeth but to turne his hand, and behold we be at the last cast: ought we not to be much more earne∣ster to runne? according also as the Scripture exhorteth vs, shewing vs that this life heere is but a race, and there∣fore we may not go loyteringly, but euery mā must chere vp himselfe, & pricke and spurre forward himselfe. Thus wee see what wee had as yet to note vpon this sentence, where it is sayde that men are cōsumed away frō morning [ 10] to night. But now let vs come to that which Eliphas ad∣deth. He sayth, That they perish for euer, bicause no man thin∣keth vpon it. A man might demaunde heere, whether wee shun death when wee thinke not vpon it. For in the nine and forty Psalme, it is sayd that the wise men and fooles are gathered all into one herde So then it behoueth vs to vnderstand, that all mankind is shet vp vnder this neces∣sitie of dying. And wherfore then is it sayde here, that all perish for euer, bicause none thinke of it? Firste of all Eli∣phas ment to tea••he vs here, that men do as it were wex [ 20] beastly when they looke not to thēselues. For loke what he speaketh here, wee must alwayes referre it to the pre∣sent case. Hee maketh it not his generall case to treate of, that mans life is trāsitorie, without going any further: but he intendeth to shew vs, that for somuch as we bee poore silie creatures creeping here vpon the earth: wee cannot attayne to the perfection of Angels, nor yet come nere it. So then whereas he sayeth that all perish for euer bicause none thinke of it: hee meeneth that men go on as brute beastes, without iudgement, without discretion, without [ 30] thinking vpon death any long time aforehand, & there∣fore are taken tardy. On the other side hee purposeth to declare, what men are of their owne nature, were it not that God hath gathered them to himselfe, and gouerned them by his holy spirite, to the end they should take hede to this doctrine. Behold the two poynts which wee haue to marke here. And as touching the first, It draweth nere to the text which we alleaged euen now out of the Pro∣phet. For there the Prophet mocketh the carelesnesse of men, that make their account to dwell here below for e∣uer, [ 40] notwithstanding that they ought well to perceyue what their life is: that is to wit, that in the turning of a hand ye shall see it broken off. But no man thinks of that: It should seeme that men take pleasure in beguiling and forgetting themselues: they consider not their endes, but they beare themselues in hande, that they be as it were I∣dols. Is not this a wilfull sotting of themselues in brutish∣nesse? But the Prophet saith this folly is reproued, & that it is well knowen by experience, that men deceyue thē∣selues, and throw themselues hedlong into destruction, [ 50] when they frame themselues such an immortalitie, as to imagine that they shall dwell here for euer. Thus we see a follie here, whiche is conuinced euen by eyesight. But yet (sayth he) so farre off are their posteritie frō wexing any whit the wizer by it: that they be gathered thither in one flocke like sheepe, & the graue swalloweth them vp both greate and small: and yet of all the while, none of them thinkes vpon it. See howe this geere relieth to the purpose of Eliphas. So then let vs marke that the holye Ghost intendeth to do vs to vnderstand, that forasmuche [ 60] as wee bee so flyghtfull, we ought to haue death alwayes before our eyes, to the ende wee shoulde make hast thi∣therward, and not be attached with fearefulnesse when it shall please God to take vs out of this worlde: nor yet be amazed as wee see the moste part to bee, who are striken with such an astonishmēt, that they know not where they be. Therfore if we bethinke vs a great while afore hande what our end shall be, and vpon what condition we were created: then shall we not perish like fooles without thin∣king vpon it. But there is yet more: that is to witte, that we must haue a further foresight thā to this matter onely if we will not perish for euer. VVhy so? For here is men∣tion made but of men in their owne kinde. Now it is cer∣taine, that if we haue not an eie to the renewment which God maketh by the power of his spirite: wee must all of vs be consumed. And for the better conceyuing heereof, let vs take the helpe of that which is sayd in the hundred and second Psalme. There, to the intent that men should not ouerlike of themselues in their owne state, nor brag of any lustinesse of their owne: the Prophet giueth vs e∣uen the very skies for an example. Although wee see so hygh a maiesty in them, as wee bee driuen into a maze with it: yet notwithstanding, euen those selfe same skies must grow olde, and be chaunged, and go into corruption as a garment doth. And what then shall become of men? Must not they needes bee much more frayle? But in the meane season (saith he) the sonnes of Gods children shall continue. If wee bee giuen to the feare of God, wee shall haue a firme and well settled state. Behold how the Pro∣phet separateth Gods children from the common order of nature, when they haue once the seede of life in them, whereof Sainct Paule also speaketh in the eyght to the Romanes. For see how hee comforteth vs: forasmuche as we be loden with the burthen & with the corruptible weight of the body, wee haue (sayeth hee) the spirite of God, which is the seede of our true life, and by his power we shall one day bee fully restored. And therefore let vs marke well, that such as thinke vpon their frailtie as they ought to do: after they haue knowen thēselues to be no∣thing, and that there is nought else but vanity and leasing in them: shall not perish for altogither. And why so? For they seeke the remedy whiche God hath offered them: which is, that they shall bee gathered out of this bondage of death, and be renued by God, who hath chosen them to himselfe, and make his power to flowe downe vpon them, that they may drawe water out of that fountayne of lyfe. VVee see then how suche as bethinke themselues both of this present life, and of the ende thereof, cannot be consumed for euer, bycause God remedieth the wret∣ched state wherein wee bee borne by nature, and calleth them to himselfe. This is it that we haue to gather of this sentence: and this is it that I touched not long since: that is to wit, that whē we haue singly perceyued that our life is nothing, our so doing will not greatly boote vs. VVhy so? For it will but make vs dismayde. But if we will take courage: we must haue an eye to both the poynts: that is to wit, that when we see the necessitie that is in vs vntill we drawe nere vnto our God, wee must mourne, and not do as the worldlings doo, who beeing drunken in theyr pompes, pleasures, or riches, doo wittingly and willingly mocke and beguile themselues. But (as I haue sayde) wee must cast away all these kinde of blindfoldings, and open

our eies: and whē we be come vnto our God, & haue ac∣knowledged the miserable plight wherin we be, we must assure our selues, that God will reach out his hand vnto vs, bicause he seeketh nothing else but to succour vs, and to draw vs out of the darkenesse wherin we be by nature. Thus we see what wee haue to marke in effect. And im∣mediatly after, it is sayde, That the exceliencie of men shall be taken away in them, and that they shall perishe [and] not in wisedome. True it is, that it behoueth vs to be humbled by death: that is to witte, that God should bereue vs of all [ 10] glory, and that wee shoulde be brought as it were to no∣thing, to the end we might know that al our stedfastnesse & power proceedeth not frō else where, than frō the free gooduesse of our God: and to be short, that we liue, not in our selues, but bicause it pleaseth God to haue vs too come neere vnto him, & that we should draw out of the fulnesse that is in him, according as he hath giuen it vs in our Lord Iesus Christ. For he is the foūtaine that is ope∣ned vnto vs, & which God sheweth vs, and whervnto he leadeth vs, to the intent we may be filled therwith. Then [ 20] behoueth it vs to be brought to nothing in our owne na∣ture: & yet therwithall to know, that after that God hath once stripped vs out of it, he will cloth vs with it agayne. And here we se wherfore S. Paule (whē he hath sayd that we must grone so lōgas we liue in this world) addeth, not for that we desire to be vnclothed, (for wee desire to bee here still: beholde wherevnto our nature driueth vs) but bicause we knowe there is another better dwelling place prepared for vs, whē this lodging of ours is once destroy∣ed, & that God will cloth vs with his own immortalitie, [ 30] & bring vs again into our true state. And this is the thing wherein we differ from the vnbeleuers, and frō those that haue not tasted a whit of Gods grace. Thus we see why it is sayd in this sentence, Shall not all their excellency bee taken away with them? For if ye do but behold what the present state of men is, & cōsider what they be in them∣selues: ye must needes conclude that they be brought to nothing by death. But we haue the grace of God, which is a supernaturall succor to vs, in somuche that in perishing we perish not, & whē we be vnclothed we be immediatly [ 40] clothed againe, as I haue sayde already. And thus we see why Eliphas addeth, Not in wisedome. For hee intendeth alwayes to condemne men bycause they be so blockishe, as they neuer thinke vpon themselues. Thē let vs marke, that it is great wisdome to prepare our selues vnto ••••ath, & to passe through it cheerfully whē we come at it. I say we shall haue profited greatly, and be reputed for wise in Gods sight, whē we shall haue learned this present lesson throughly, & be able to put it in vre to receiue fruit by it: and yet notwithstāding we see how euery man shunneth [ 50] it. For it is a melancolike matter, in somuch that if a man speake of death, euery mā is greued at it, & falles into his dumps. Neuerthelesse the cace so stādeth, that if men set not their mindes vpon it: they muste needes ouershoote thēselues in all their deuises, & in all their cōsultations: and all the greatest wisedome that they weene to haue, must needes be turned into foolishnesse. And wherfore? For is there any greater folly, thā for a man not to know himselfe? to what purpose serue all our wisedome & dis∣cretion, but to loke to our selues? And so they that thinke [ 60] not vpon death, ne put thēseluesin mind of it, ouershoote thēselues as much as is possible for them. Yea they coulde finde in their hartes, to play the wilde Colts in forgetting themselues. VVe see then how it is al one, as if men ment to bury all the wit and reason that God hath giuen them. Therfore it is not without cause that Eliphas cōdemneth men here, for dying without wisedome. For it is as much to say, as although God haue told them wherevnto they must come, & haue set the Butte before their eies, as if he should say, Go me thither: yet they run astray all their life long, & know not whither they go. And when it cōmeth to the poynt that they must depart hence, they grunt and grudge at it, striuing & fighting against God: & although it boote thē not to do so: yet shew they a furious sturdi∣nesse. Thus thē do we now see in effect, what wee haue to marke in this text. It remayneth to see the cōclusion that Eliphas maketh here: which is, that he sayeth to Iob, that when he hath turned him on al sides, He shall not finde any faythfull man of his sort, nor of his cōpany, but that he is as a man vtterly forsaken of God. Hereby we see, that when he spake of men heretofore, hee toke them as they are in their owne proper nature: that is to wit, without hauing any respect too the speciall grace whiche God giueth too those that are his in opening his kingdome vnto him, in giuing thē the hope of saluatiō, in gouerning them by his holy spirite, & in making thē to go to a better and an e∣uerlasting life. Eliphas then ment here, to set mē downe in their owne proper state and plight, suche as they bee of their owne selues, during the time that they be separated frō God. And this appeareth in that he sayth to Iob, Thou canst not find so much as one faythfull mā of thy sort, or whome thou mayest call thy companion. VVhy so? For (sayth he) Anger sleaeth the fooles, and Enuie, (or spite, or fretting, or choler, or moodinesse, whiche gnaweth a man like a wilde beaste) is the thing (sayth he) which killeth the witlesse. But certesse, according as I haue declared already, Eliphas doth amisse in applying this to the person of Iob: yea and he doth him great wrong in it. Yet notwithstan∣ding, this doctrine ceasseth not to bee both true and very profitable. As how? That is to wit, that as oft as wee bee chastized at Gods hand, wee muste haue an eye to those that haue gone afore vs, to see whether they haue suffred the like torments and anguish or no. For if wee see Gods children to haue traced the path before vs: it muste not greeue vs to be ioyned with thē. As howe? VVe see that the holy fathers which were farre excellēter thā all other men, haue indured aduersitie, no men more. Now if God haue not spared thē: why should we chalenge more priui∣lege thā they had? So thē, as oft as we see that Gods chil∣dren haue bene beaten with diuers rods, and vexed with many miseries & greeses: we haue wherwith to comfort ourselues, and to chere vp our harts. For we must alway haue an eye to the end, howe God neuer forsooke them, but pityed them when they were come to such extremi∣tyes. So must we also hope that he will doas much for vs. Marke this for a speciall poynte. Furthermore if wee will haue God to bee pitifull and mercifull vnto vs in our ad∣uersities: let vs beware that wee frette not agaynst him, and that we kicke not againste the spurre. For if wee doo, then shall this sentence bee verified vpon vs, That anger sleaeth the fooles: as if it were sayde, that suche as chafe and grinde their teeth against their afflictions, shew thē∣selue

to haue profited euill in Gods schole. And what shall they gaine by it in the ende? It shall be a doubling of their miserie. VVhē they shall haue fomed out their rage against God, or whē they shall haue spewed out their bla∣sphemies: do they thinke they haue wonne their prize by it? Alas, it may not bee so: they deceyue themselues too much. For (as I haue sayde already) it shall be but a dou∣bling of their miserie. Lo howe Anger sleaeth the foole. Moreouer whē they haue a spite at others, & stand plea∣ding agaynst God for dealing roughlyer with them, than [ 10] with such & such: what else doth such maner of fretting, but make them to pyne thēselues away, so as in the ende they perish & come vtterly to nought? Behold what we haue to gather vpon this text. But the Papistes were too too farre ouersotted, when they made this saying of Eli∣phas to serue their turne, to prooue that mē ought to pray to the Sainctes that are departed, & that mē ought to flee to them for refuge. Beholde (say they) it is saide that Iob should haue a respect to some one of the Sainctes, & that he should seeke to him, if peraduēture he would answere [ 20] him. This is much to the purpose. For is it sayd here, that Iob went to seeke to the dead too make intercession for him vntoo God? No: but contrarily (as I haue shewed heretofore) the very truth of the matter is, that he should not finde any of the Sainctes to bee of his company. And why so? For the Sainctes were alwayes of a meeke minde in their aduersities: and God chastized them after such a∣sort, as he refrained his rigour, so as the end was good & happy. And although they had for a time bene as it were shaken off at his hande, in suche sort as it coulde not bee [ 30] perceyued that he had any care of them: yet notwithstā∣ding they referred thēselues vnto him, & prayed alwaies vnto him, assuring thēselues they should neuer be vtterly forsaken of him, nor disappointed of the saluation that he had promised them. Lo here the intent of Eliphas. So thē we see here that the Papistes are falsifyers, & haue mani∣festly corrupted the holye Scriptures. Verelye they had nede to be borne withal in one behalfe: I meene not in their beastlinesse: but in that they had very greate neede to wreste and wring the holy Scripture too prooue theyr [ 40] dreames. They would make men beleeue, that they ought to pray vnto Sainctes deceassed: and yet the holy Scrip∣ture cyphereth not one word of it, neither can a mā finde so muche as one sillable there for the good proofe of it. But they will proue it: and therefore they muste needes cōfounde all, and white must be turned into blacke. But in the meane while it behoueth vs to shunne all mennes in∣uentions, whiche haue beene foolishly contriued without Gods warrant. And wherefore? For first of all men wan∣der out of the right way of saluatiō, whē they folow their [ 50] owne deuises: and secondly it causeth the holy Scripture to be torne a peeces, so as men corrupt it and turne it vp∣side downe. Therefore let vs learne to mislyke whatsoe∣uer thing men haue forged of their owne braine, and let vs holde vs to this simplicitie, namely that we muste not couet to know ought, sauing that which God hath decla∣red to vs with his owne mouth. And to conclude, let vs marke well these two poyntes, which we haue glaunced at alreadie: that is to witte, as often as we be scourged by Gods hande, let vs marke well whither the faithful that [ 60] haue gone before vs, haue not beene in the like plight. If we finde that God hath excercised them in many tribula∣tions: let vs cōfort our selues when it commeth to our turne to follow them, & let vs be sure that God will not forsake vs at our neede, no more than he forsooke them. Furthermore when wee see that God doth scourge vs in these dayes as well generally as particularly, and that we must be fayne to indure many torments & troubles: Let vs acknowledge our selues to bee well worthy of them, considering the greate thankfulnesse that is to be seene in vs. For whereas it hath pleased God too call vs vnto the knowledge of his Gospell, and to haue vs yeelde a record that we be his children: howe do we take any profite by this his grace? Nay, contrarywise it seemeth, that there is in vs a delight to disanull it and to make it vnauayleable. How is God serued & honoured at our hands? we ought too bee (as yee woulde say) little Angelles, cōsidering the light of the Gospell which God hath giuen vnto vs. And yet wee see there is nothing but naughtinesse and hypo∣crisie in the moste parte of men: VVee can good skill too make some protestation of oure fayth: But lettea man examine our life, and hee shall finde no conformitie to the Gospell, but rather it seemeth, that we haue cōspi∣red against God to withdraw our selues from him. VVe see how they that haue some goodly outwarde shew, be∣come brutish: and therefore let vs be sure that God visi∣teth vs with his whippes bycause of our sinnes. Yet not∣withstāding let vs not ceasse to trust in him continually, and to call vpon him, praying him too burie our former faultes, and to guide vs in such wise henceforth, as it may serue to draw vs vnto himselfe: And to the intent he may haue pitie vpon vs, lette vs come vnto him with a lowly minde, so as wee haue no peece of the enuie and hartbur∣ning in vs whereof mention is made heere: assuring our selues, that if wee haue, it will but styrre vp and inflame Gods vengeance the more agaynste vs. VVhen wee bee come too suche a sturdinesse, it behooueth God also too rushe stoutely vpon vs, as it is sayde in the eyghteenth Psalme. VVith the frowarde thou wilt deale frowardely. For if men will needes play the wilde beastes: it is sayde that God will strike them both sidelings & ouerthwart. And therfore let vs beware of this fretting and chafing, & of such maner of repining: and let vs rather acknowledge oure selues woorthy of an hundred thousande deathes, were it not that God pityeth vs and succoureth vs of his infi〈…〉〈…〉 goodnesse. And if wee doe thus, let vs not doubt but God will performe that which hee hath promised vs: that is too witte, that after hee hath beaten vs, (howbeit with mens rods, keeping such measure as we shall not be vtterly destroyed) he will withdraw his hande againe, and we shall feele him mercifull and fauourable in our Lorde Iesus Christ, as in whome he hath set foorth the riches of his goodnesse and fatherly loue towardes vs.

Then let vs humble our selues before the throne of his maiestie, beseeching him to make vs perceyue our faults, in suche sort, as wee may become our owne iudge in pre∣uenting his iugemēt, to the intent that being so condēned by our owne selues, wee may desire nothing but to please him in all respects, vntill he haue bereft vs of this mortall body, & deliuered vs frō the bōdage of sin (wherein we be as yet shut vp) to take vs into his heauenly kingdom. And so let ••s say, Almighty God and heauenly father. &c.