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

The eightenth Sermon, which is the seconde vpon the fift Chapter.

3 I haue seene the foole taking roote, and immediately I haue cursed his house.

4 His children shall bee farre from helpe, they shall bee troden dovvne in the gate and no man shall deliuer them.

5 The hungry shall eate vp his haruest, and picke it out of the midst of the thornes, and the thirstie shall drinke vp his riches.

6 Miserie commeth not from out of the duste, neyther dooth trouble grovve out of the earth.

7 But man is borne to trauell, and the sparkes flie vpvvarde.

WE haue seene heretofore what they win which repine against God, and accuse him of cruelty, & passe their boundes into all impaciencie▪ that is to wit, that they make their cace the worser, and that they must bee con∣sumed in their fretting and rage. [ 20] But forasmuche as oftentimes the despyzers of God do prosper & are well at their ease: here is mention made of their state, notwithstanding that men esteeme them hap∣py to the worldward. Eliphas sayth that when hee sawe a foolish man in prosperitie, he iudged not after the cōmon trade, (which is to say, This man is happy, he is blissed of God:) but knew by and by that the end of him should be euil, & that he should be punished euē in his ofspring. And although Eliphas doo misapply this sentence vnto Iobs persone: yet is it the doctrine of God and of the holye [ 30] Ghost, and not of man. For God dooth oftentymes vtter suche kinde of sayings to turne vs from the false opinion which we may cōceyue, when we see not them punished out of hād which runne into such excesse of wickednesse, but rather (to our seeming) are fauoured of God. I know what the cōmon opinion is, for wee esteeme things after as they may be seene by the eye, & our minde wadeth no further. If God lift vp his hand & execute any iustice that may be seene: scarcely will men vouchsafe to regarde it. But if he winke at things, and tary paciently for the sin∣ners, [ 40] wee thinke him to bee asleepe, and that hee gouer∣neth not the world, but letteth things go at randon with∣out any minde to remedy them. See howe blockishe wee bee. But our Lord sheweth vs, that the wicked ceasse not to bee cursed, euen in the middes of their prosperitie, and that wee neede not to spite them for their good fortune as they terme it. For they must be double punished, so as it were farre better for them that they were miserable, bycause they shall pay ouer deere for their pleasures. Be∣holde in effect what Eliphas sayeth. And behold also why [ 50] I sayde that it behoueth vs to marke well this sentence: namely bicause it cōteyneth a verie profitable lesson. And that wee may the better profit our selues by that which is conteyned heere: firste it behoueth vs too note, that this worde foole, is put for all suche as regarde not God. For although the worlde take those to bee wise men, whiche can skill to deale well for their owne profit, and can shift their matters cunningly (as they say:) the holy scripture telleth vs, there is none other wisedome, but the feare of God. Then if we haue our eye vpon God, so as wee direct [ 60] our lyfe according to his will, and put our whole trust in him, to haue recourse to him for succour: beholde, the same is our true wisedome. And here we see why S. Paule sayth, that such as are learned in the Gospell, are perfitly wise. For there they finde how to order their whole lyfe without missing or erring. Although thē that men be full of suttlety and fine conueyance, and wene themselues to bee verie wise: yet must we hold vs to this that is taught vs here, how it is euerywhit of it but folly and vanity, so long as the feare of God reygneth not in them. And now let vs come to that which is sayde here. I haue cursed the foole notwithstanding that hee had taken roote, yea and I haue cursed his house immediatly. VVhen hee speaketh of taking roote: it is to expresse, that it seemed well that the pro∣speritie should haue continued firme and stable. If Eliphas had sayd, I haue seene the foole aduaunced aloft to great dignitie: he had not expressed so much as he doth. For he sayeth he is planted, bicause the despizers of God and all peruerse & froward folke, hope to haue fortune alwayes in their sleeue. And like as a tree that is throughly wel sat∣tled & deeply rooted in the ground, stādeth fast though it be shakē with winds & stormes: euē so it seemeth that af∣ter God hath once aduaūced the wicked, they shal reygne cōtinually, & their triumphes shall neuer come to an end. But Eliphas sayth, that when he sawe such a likelihod, hee forbare not to curse the wicked out of hand: & hee sayth out of hād or immediatly, meening that he taried not till there came a change, as we commonly do, who at the first blushe, when wee see the despizers of God to bee in their chiefe ruffe, and to haue the winde at their sterne as they terme it, do linger the time & are as it were astonied, say∣ing, what wil this geere proue to? If we perceiue thē to be falling into decay: thē we chaunge our minde: but so lōg as we see thē florish, we wote not what to say, we be at our wits end. Contrariwise Eliphas telleth vs, that he was not abashed a whit at the matter, but spake his minde accor∣ding to that which God had vttered. For his comming to giue iudgemēt & cōdemnatiō here, is not of his own hed & after his owne fancie: but he declareth that according as God sheweth vs that the wicked shall be cōfounded in the end, so he groūded himself thervpon, & was not sha∣ken frō it by any tēptation, but although he had seene the wicked fly so high a pitch, yet he hild still at one stay, say∣ing: They must needes come to naught. Now wee see in effect what is cōteyned here. And let vs apply this lesson to our owne vse, that wee may knowe howe agreable the same is vnto vs. True it is that wee haue not to doe with that cōdēning of other mē: for it stādeth euery mā in hād, rather to looke vnto himselfe, and that is the thing wher∣vnto

euery one of vs muste apply his indeuer. For those that meddle so hastily with the iudging of theyr neygh∣bors, forget themselues, & God wil not spare thē though they flatter thēselues: they must be faine to come before their iudge, who wil handle them rigorously, bicause they ouerslipt themselues so much in their owne faults. Let vs note then, that our minde muste not gad heere and there to seeke out the euill that is in our neighbours: but euery man must enter into himselfe, & examine his owne state and lyfe: and when wee finde any fault in our selues, we [ 10] must condemne it. Furthermore wheras it is said that we must also curse the wicked and the despizers of God: it is not to yeelde such authoritie or preheminence to vs as of our selues. Howe is it then? Firste of all if the wicked sorte persecute or trouble vs, so as they do vs any wrong or anoyance: wee imagine that God hath giuen vs ouer, and that hee careth no more for vs. And herevpon we be tempted to conceyue a greefe as though we had loste our time by walking in singlenesse and vprightnesse, saying: Howe nowe? I looke that God shoulde haue succoured [ 20] mee at my neede: but I haue serued him, I haue put my trust in him, and yet hee suffereth mee to bee tormented to the vttermost, I finde no releefe: whē I pray vnto him, hee makes as though he were deafe. VVe see here a verie troublesome temptation, when God seemeth too make none account of succoring vs, at such time as men missin∣treate vs and persecute vs. And therefore, to comforte our slues withall, wee must practise this lesson in all our troubles and incomberances: which is, that thoughe the wicked bee in theyr tryumphe to day, so as they set their [ 30] foote vpon our throte: it is not for that God hath for∣gotten vs, or for that he will not sende vs remedie of it in the ende: but let vs wayte with pacience, and we shall finde the issue to bee suche as God hath promised: that is to wit, that he will regard vs with mercie. Nowe then we see what profite redoundeth vnto vs by cursing the wic∣ked: that is to wit, wee shall perceyue howe there is no∣thing but vnhappinesse in all theyr estate throughout. But let vs proceede yet further. VVhen wee see the wic∣ked to haue a better tyme than the good men and the [ 40] children of God: when wee see them craftie and poli∣tike: when wee see them triumphe: and euen when they seeme to bee exempted from the common miseries of this earthly lyfe: I say when we see this: we be vexed, & wee woote not what to say, nor what too thinke: for it seemeth that it were better to gyue ourselues to lewde∣nesse than to good, forsomuche as God setteth no better order in the matters of this worlde. But to the intent we bee not prouoked to do amisse, wee muste take this for a conclusion: that is to wit, that when the despisers of God [ 50] seeme to bee as Kings and Princes, so as they take theyr pleasure and glory in their estate: yet they ceasse not to bee cursed. True it is that this cursednesse appeereth not at the firste daye, for it is secrete: But it muste haue leysure to shew it selfe. And on the otherside, wee muste behold the thing though it cannot be seene with eie: yea we must beholde it by fayth: and bycause God hath spo∣ken it alreadie with his owne mouth, we muste sticke vn∣to that whiche hee sayeth. And it is the selfe same matter that the seuen and thirtie Psalme treateth of. For as [ 60] much as wee see things so confounded during this mor∣tall life, as the wicked & froward sort not only haue their ease as well as the good, but also it seemeth that God is minded to cocker them and to shew them all fauour: by reason whereof wee may see them perking vp and flouri∣shing like the Ceders in mount Libanus, & to be short, all that they desire commeth to effect, and it seemeth that their eyes will stroute out of their heades for fatnesse, as the three score and thirtenth Psalme sayeth. VVhat is to be done in this cace? The world deemeth such folke blis∣sed: and men clap their handes at them on all sides. VVee must curse them: that is to say, we must be fully resolued with our selues that all this is nothing, and why so? For God hath tolde vs it is so. Then will hee not haue oure eyes to be bleared with present things: but hee will haue vs assure our selues by faith, that all this shall turne to the mischiefe & vtter vndooing of such as submit not them∣selues vnto him. And as concerning this word Curse, let vs marke that it gyueth not vs scope to wishe the mischiefe or confusion of the partie, (I meane through desire of vē∣geance, as oftentimes wee bee so caried away by our pas∣sions, as there rayneth nothing in vs but hartburning and bitternesse, or at leastwise a foolish and vndiscrete zeale:) But whereas it is sayde that Eliphas cursed the wicked mans house: it importeth nothing else, but that he hilde him to that whiche the Scripture teacheth and sheweth vs. And therefore it is not for vs to be iudges: for it were too greate a rashnesse, if wee should take so much prehe∣minence vpon vs as to say, O, that man shall make an e∣uill end, o•• such a man shall come to shame. A man muste not presume so farre: but it belongeth to God onely to curse or to blisse. On our part wee haue no more to do, but to agree to that which hee sayeth, answering, So be it Lord, thou only art the cōpetent iudge of all the worlde. Then doth it behoue vs to herken what he telleth vs, and to obey his saying without any replying to the contrary, or without any demaunding how it should be possible to be done, or how it may be gone in hand with. For if God haue once spoken the word, euery one of vs muste holde himselfe contented with it. Now we see what this worde Curse importeth. It remayneth that we gather the whole summe of that whiche is conteyned heere. For these two temptations which are cast in our way are so cōmon, that euery of vs feeleth himselfe to haue neede to bee armed against it: for we shal euer be in daūger of miscarying, vn∣lesse we take hold of the cōclusion that is set down here. Therfore whensoeuer wee be outrageously misintreated by the wicked, and that they haue vs at any aduantage, so as it should seeme they woulde deuoure vs, and that wee haue no meanes to put them from vs: let vs make muche of this sentence, and call it to remembrance, that in the ende God will not suffer the wicked to ruffle it out con∣tinually (for hee is well able to redresse things amisse) which thing we may bee sure of, seeing that he sheweth it vs in very effect & by experience. Beholde heere an ine∣stimable comfort for the faythfull when they be oppres∣sed and tormented wrongfully: whiche is, too knowe that those whiche so persecute them, are cursed of God. And furthermore let vs vnderstande on the contrary part also, that our afflictions are blissed: that is to say, that al∣though the worlde esteeme vs as wretches, so as we be a gazing stocke, and haue our fleeces eaten from our backs,

yea and be also troubled and tormented: yet for all this, God ceasseth not to dispose things in suche wyse, as the euill is too vswarde turned into good, and all this theyr dealing shall further our welfare. Beholde how the chil∣dren of God ought too cheere vp themselues in the mids of their sorrowes. And here wee see why it is sayde in the Psalme, that God will cutte asunder the cordes of the wicked, which drawe the plough vpon the backe of hys Church: namely to the intente that good men shoulde not stretche out their handes to doo euill, as commonly [ 10] we thinke that things shall continue always in that broile, and that there shall neuer be any better ende of them: & thervpon we be tempted to giue ouer our selues vnto e∣uill, and when any man goeth about to doo vs wrong, it is the next way to set vs in a chafe against him. VVee see then that such as be desirous to walk in the feare of God and in singlenesse, are in daunger too stretche out theyr handes vnto euill, that is to say, to giue themselues to the following of the wicked. But God sheweth that hee will cut asunder the coardes of them that torment vs so, and [ 20] that they shal haue no more abilitie to anoy vs hereafter. Marke this for a speciall poynt. And furthermore when we see that suche as scorne God too the full, and are gy∣uen ouer to all lewdnesse, are not restreyned of their full scope, but take the benefite of the tyme, so as Ladie For∣tune (as they terme it) seemeth to laugh vpon them: Let vs not ceasse to cursse them, that is to say, let vs paciently wayt what the ende of them shall be, and assure our sel∣uer that all their prosperitie shall turne too their confusi∣on, to the intent that wee shoulde not enuie them for it. [ 30] And finally let vs learne too apply all this to our vse, as I haue sayde. Therefore if God suffer vs to indure muche in this worlde too humble vs withall, so as one of vs is smitten with sicknesse, an other with pouertie, and eue∣ry man beareth his owne crosse: let vs not thinke for all this, that God hath forgotten vs, or that our state is the woorse. And why so? For like as we cursse the wicked in their prosperitie, and know it is nothing else but a dream which glydeth awaye by and by: so also on the contrarie part, when it shall seeme that God hathe shaken vs off, [ 40] when the worlde iudgeth the same of vs, and when oure own flesh and our owne nature prouoke vs to such temp∣tations: Let vs assure our selues that God will turne all to our welfare, and that his afflicting of vs is, bycause wee haue neede to bee wounde out of this intangling worlde here, and that in so doing, hee doth the duetie of a Phy∣sition towardes vs, intending to purge vs from all oure naughtie corruptions, and from all the outrageous lustes of our fleshe, which make vs too kicke agaynst our ma∣ster like Horses that are ouerpampered. God then fore∣seeth [ 50] all this. Also let vs holde it for certaine and sure, that wee bee blissed when the worlde seeth nothing but curssednesse in vs: and that euen when (according too the fleshe) wee can perceyue nothing but vnhappinesse: euen then we see by fayth, that we cannot light otherwise than vpon our feete, bicause God loueth vs, and sheweth himselfe to be our father. VVee see in effect what wee haue to beare in minde. But let vs be well aduised, that we cast not forth such sentence of cursing, but against fooles. As for vs, we cannot iudge who be fooles except we haue [ 60] Gods spirite to guide vs with such discretion as wee may not iudge at all aduenture. I haue tolde you alreadie who be the fooles that Eliphas speaketh of: that is to wit, those whom men would take to be the wysest, and which glo∣rie of the finenesse and suttlenesse of their wittes. Yea, but for so much as they feare not the liuing God, and are so caried away as they looke not euen to themselues: we see the reason why there is nothing but follye in them. VVill yee iudge of such men? First of all let vs haue an eye vntoo God, and secondly let euery of vs enter in too himselfe, and examine himselfe well. For that is the true wisedome, and therein it consisteth. I say wee must first and formost haue an eye vnto God: that is too wit, too submit our selues wholly vnto him, to serue him in true humilitie, to frame our selues vnto his worde, to put our whole trust in his grace, to call vpon him, and to flee too him for refuge. Thus we see at what point we must begin, if we minde to haue a true rule of wisedome. And after∣warde let vs enter into our owne selues too vnderstande our owne vices and wantes, that we may mislyke our sel∣ues for them, and sigh when we see that we keepe not our way forth on to Godwarde as wee ought to do. VVhen we haue done so, we may haue a good discretion to iudge of fooles. For although the worlde clappe their handes at the wicked: yet let not vs ceasse too set light by them, yea and to hate them, and to abhorre them, as it is sayde in the fiftenth Psalme. For we must haue none in estima∣tion but such as walke in the feare of God. Behold who ought to be honourable, and honoured among vs. For as for all these despisers of God which delight in naugh∣tinesse: we must esteeme them but as dirt and myre, wee must account their doings but as filth, so as we cannot a∣bide the stinche of it. For they liue not but to the disho∣nour of God: and when men make reuerence to them, or sooth them vp: we must abhorre them as dogges, and as filthinesse that doth but infect the whole worlde. Thus we see howe wee ought to proceede, that wee may iudge accordingly with God. And therewithall let vs also prac∣tise the thing that is set downe here when Eliphas sayth, that hee out of hande demed them accursed whome the worlde thought to haue attayned too the full measure of all felicitie. VVherby it is ment, that we must not change our opinion, according to the alterations that wee see in the worlde, when we perceyue the wicked to be exalted, so as it seemeth to vs that all will come to naught, or ra∣ther that God executeth not his office any more, and that it is al one to do good or euill, and that it is to no purpose to do well. Therefore let vs not be so swift and hastie too iudge according to the successe of things: but let vs con∣sider, that be the worlde neuer so troublesome, wee must alwayes conclude, that whatsoeuer God hath once de∣clared vnto vs, shall be fulfilled. To be short, there is no reason why we should measure Gods iudgementes after our owne fansie. But let vs hearken to that which he sayth vnto vs, and although that at the first dashe we perceyue not the effect and accomplishment of that which is con∣teyned in the holy Scripture: yet let fayth worke in that behalfe, and holde vs backe, and let not our wittes roaue here and there, but let vs say: Seeing it is so, that thys man is a despizer of God, and leadeth a loose life: it can not be but he must come too an euill ende. And why so? Not for that we know it alreadie, nor for that the mishap

sheweth it selfe, bicause God hath sayde it▪ and that must suffize vs. Moreouer, let vs learne to say it as it is con∣teyned here. For Eliphas meeneth not that he hard other men report, beholde such a man shall bee curssed, or hee shall be vnhappie: but he sayth he trusted in God that it should be so. And although he saw things confused in the worlde: yet notwithstanding, he was fully persuaded that none were blissed but the children of God, and such as honoured him, and leaned altogither too his goodnesse, yea and that although they were persecuted, and mocked, [ 10] and reiected, and made a laughingstocke, so as it shoulde seeme they were starke doltes bycause they had not the iolitie of this worlde: yet for all that, they ceassed not too bee accepted and allowed of at Gods hande, not∣withstanding that the worlde deemed the contrarie. Be∣holde what we haue too remember in this sentence. But if euer any time required too practize this lesson: these dayes require it. For the world is full of the contempt of of God. Verely a man shall see wylinesse ynough, and that folkes wittes are sharpe and suttle inough in these [ 20] dayes: but a man shall see fewe or none that regard God, the number of these is very small: nay rather, men walke so rashly and headily, as ye would say there were no reli∣gion at all: all the world seeth it. Also we see that iniqui∣tie reigneth extremely, euen in such wise as the most part of men are become shamelesse, and are no more ashamed to do euill. VVe see things thus confused, and yet, whiche are they whom we esteeme to be most in Gods fauour? Euen the woorst, and such as are furthest out of square, conditionally that they bee suttle and sharpe witted too [ 30] bring their matters well about: for if they be full of wy∣les, and shiftes, then beholde they bee wise and discrete men. But although the wicked be had in such estimation, and euery man make muche of them: yet let vs holde them accursed, bycause God is at oddes with them, and cannot shewe them any fauour. And herewithall let vs curse the euill men, yea and let vs do it out of hand. That is too say, let vs not tarie till God lift vp his hande and worke by some manifest meanes: for that were too doo him verie small honour, and to make no further account [ 40] of his iustice, than we see it in execution. But when the wicked men are in their brauerie, and are proude of their good fortune, as they terme it: then let vs take scorne of them and abhorre them, and let vs holde them for ac∣cursed whatsoeuer come of it. Specially we ought to mark well that which Eliphas addeth: which is, That the chil∣dren of them that despyse God, shall fall downe in the Gate, and shall bee sette farre from saluation, and no man shall succour them. Hee doth vs too vnderstande, that if God accom∣plish not his iudgements heere, he can well worke them [ 50] vpon the ofspring of such as shall seeme too haue escaped his hande. Howe is that? There may bee some that shall giue themselues wholly vntoo euill, so long as they liue, and God shall suffer them too gather goodes, and too in∣crease continually, and to heape vp riches anew, euen till their dying day: and yet notwithstanding for all this they bee curssed, and their riches and reuenues are curssed as well as they. Not that the cursse is perceyued in the per∣son of the father, but bicause it shall shewe itselfe in his children. Hereby we be admonished, that God hath diuers [ 60] maners of executing his vengeance, and therefore let vs learne too walke in feare and aduisednesse. Verily at the first sight it maye seeme straunge, why God shoulde pu∣nishe children for their fathers sakes: but yet this doc∣trine is rife ynough in the Scripture. And besides this, it is meant here of such as are like their fathers. For God doth well shew himselfe to be the Sauiour of such as are borne and descended of euill auncesters, as we see exam∣ples of it in holy Scripture. But yet for all that, it falleth out most commonly, that the issue of the wicked sort is accursed, according also as God auoucheth, that hee will pursue his vengeance to the third and fourth generation, vpō those that despize him, and lift vp themselues against him. And there is a double maner of punishing the wic∣kednesse of the fathers vpon their children. For somety∣mes God sheweth mercie too the children, and yet not∣withstanding cesseth not to chastice the vnrightuousnesse of their fathers in the persons of their children. As for ex∣ample: we see a father that hath gotten much goodes, how bee it by wicked bargayning, by subtiltie, by craft, and by crueltie: and yet will God haue pitie vpon the childe, of such a man. And what will he do? He will ridde him quite and cleane of all those euill gotten goodes, bicause they woulde but bring him too confusion: according as it is sayde, that such kinde of riches are as wood, which in the ende will kindle the fire of Gods wrath. Therefore when our Lorde meeneth too saue the childe of a wicked man that hath liued amisse: hee bereueth him of all hys euill gotten goodes, as though he should let him bloud to saue his life, that he might not be wrapped in the mischief and corruption which his father had drawne vntoo himselfe. Beholde, howe God punisheth the wickednesse of the fathers vppon the children, and yet ceasseth not to bee the Sauiour of the children, and too shewe them mercie. Sometymes hee passeth further, and bicause the fathers haue bin so farre out of al square, as they haue led a stub∣borne froward life, god forsaketh their ofspring, insomuch that the grace of his holy spirite dwelleth not with them. Nowe when wee bee so destitute of Gods guiding, we muste needes runne intoo destruction, and needes muste the mischiefe increase more and more. Thus we see that when the children of the vngodly doo beare the sinnes of their fathers, it is not onely for that God forsaketh them, and leaueth them vppe in the state of their owne nature: but also for that hee giueth Satan full power o∣uer them, and letteth him haue the brydle, too raigne in suche houses at his owne pleasure. And when the di∣uill hath ledde away the fathers, and caryed them too all naughtinesse: their children shall also ouershoote themselues intoo excessiue outrage. VVee see then as nowe what is ment heere, that is too witte, that when the children of wicked men are once destitute of Gods grace, and walke after their owne inordinate lustes: they must needes come too greater confusion than theyr Fathers. And thus yee maye see why it is sayde, that they shall bee destitute of helpe, and that they shall fall downe at the Gate: that is too witte, bycause they shall fall, not in a Forrest among Theeues, but by open iustice, For in the Scripture the worde Cate signifieth iudgement, bycause mens caces are wont too bee debated there, and it was the place where common assemblies were made, and finally it was the seate of iustice. And this is it that is

ment in the Psalme where it is sayde, that the children of good men and of suche as are blissed of God, shall bee mainteyned in the Gate, and put their enemies to confu∣sion. Likewise on the contrarie part it is sayde in this text that the children of the wicked shall stumble, and be cru∣shed in peeces, yea euen by plaine iustice. VVhereby it is the better expressed, how God persecuteth them open∣ly, so as it is apparant to the eye, that it is he which layeth his hand vpon them. For he addeth immediatly, That no man shall succour them. For when God myndeth too put [ 10] men so to destruction, hee leaueth them destitute of all meanes of helpe and succour. In deede some do referre this vnto men: but it is to be vnderstoode, howe it is God that hath bestripped them and left them destitute of all succour, to the intent they shoulde neuer be holpen vp a∣gaine. But as for our partes, (according to that whiche I haue touched already) wee haue so much the more cause to cast downe our eyes, & to pray God to make vs walke aright in his obedience, and that although wee perceyue not his curse vpon vs nor vpon our childrē, yet notwith∣standing [ 20] we may take it for a conclusion, that God hath meanes to vs incomprehensible, insomuche that when it shall seeme vnto vs that all thinges go well, and that wee haue prouided aforehande, not onely for our whole lyfe, but also for after our death, that our children also may be in good surenesse of welfare, so as it may seeme wee haue set all things in good order, and nothing is amisse: wee may consider that all this is nothing, and that as soone as God doo but blowe vpon our determination and deui∣ses, hee shall turne them all vpside downe. VVhen wee [ 30] knowe this, let vs not abuse his pacience: and if hee spare vs for a time, let it not make vs to ouersleepe our selues and to sooth our selues in our vices: but let it learne vs to returne vnto him in due season, and to preuent this ven∣geance wherewith he manaceth all despisers in this place. But herewithall let vs marke, that oftentymes the good men and their children may happen to be persecuted vn∣iustly. Neuerthelesse the holy Ghost presupposeth that which is true, and which we also may sticke vnto as most certaine and infallible: which is, that in scourging and [ 40] troubling of vs, God hath a respect to prouide for vs by it in the ende: and when he hath sufficiently tried vs, and humbled vs, he will turne the euill to our benefite and to our welfare, as I haue sayde. But contrarywise, whereas it is sayd that the race of the wicked shall stumble and be set farre from helpe: it is to expresse that whē God intendeth to punish the wicked, hee proceedeth with it in such sort, as men may perceyue hee doth it not to tame them, that they might returne vnto him, nor to mortifie their flesh∣ly affections, nor finally to cure them like a phisition: but [ 50] to confounde them and to bring them to vtter destructi∣on. Behold what the holy ghost presupposeth. Also let vs learne to discerne the chastizements that God vseth to∣wardes his children too their benefite, from the punish∣ments which he sendeth vpon the wicked, not to amende them, but to shew himselfe a iudge agaynst them. It fol∣loweth, That the goodes of suche men shall bee deuoured by the hungrie, yea euen too the picking out of their corne from among the thornes: so as not only their fieldes shall be rea∣ped by their enemies, who shall deuour al their substance: but also men shall scrape altogither that is betweene the hedges, so as if there be any thing hidden, (and it bee but a two or three eares of corne among the bushes,) it shall bee gleaned vp. Heereby Eliphas meeneth, that Gods iudgements vpon the wicked, are not lyke vnto the cor∣rections which hee sendeth too his children: but that he sheweth howe he hath vtterly cast them off, and that hee pitieth them not any more, and that hee will not haue them feele any more of his fatherly goodnesse, bycause hee acknowledgeth them not for his. Lo what the effect is of that which is spoken here. And herevpon wee haue nowe too call too mynde what I haue declared afore: that is too witte, that if wee bee troubled, vexed and tor∣mented by the wicked: wee must paciently abide Gods leysure till hee put too his hande too succour vs. And al∣though wee perceyue not Gods iudgementes at the first pushe: yet notwithstanding let vs assure our selues, that hee will execute them in due time and place. Also when wee see the execution of them, let the same make vs too stande in awe: and sithe wee see his vengeance is so hor∣rible, let vs brydle our selues, and beware wee tempt not God, as Sainct Paule also exhorteth vs. Lette no man abuse you (sayeth hee) with vayne woordes. For by rea∣son of suche things, the vengeance of God is woont too come vppon the vnbeleeuers and stubburne personnes. Therefore when God doth so shewe vs his iudgementes, let vs quake at them, and let vs stande in feare and awe of him, submitting our selues wholly to that whiche hee sayeth and vttereth. And this is it that hee addeth (how∣beeit that it cannot be expounded at this present) name∣ly, that it becommeth vs too yeelde our selues in suche wyse too Gods will, as we may answere So bee it too all that euer he sayeth vnto vs, assuring our selues that things fall not out by chaunce in this worlde: nor that it is long of the earth, ayre, or heauen that men are afflicted: but that men beare their bane in themselues. Then let vs acknowledge it, and when there happen any afflictions in the worlde, let vs be sure it is the hande of God, whiche lighteth vpon vs for our sinnes, and that all the mischiefe commeth of our selues, and that we haue the verie wel∣spring and groundworke thereof within vs. Let vs (I say) acknowledge this, to the ende we may mislyke of our sel∣ues in our vices, and therevpon pray God to drawe vs to himselfe, and to make his graces which he hath put intoo vs, auaylable to our saluation, that being mainteyned by his power which he hath openly shewed towards vs in the name of our Lorde Iesus Christ, we may be able to pro∣sper through his blissing.

And let vs cast our selues downe before the presence of our good God, with acknowledgement of our faultes, praying him to make vs feele thē in such wise, as we may returne to him in true repentance, and suffer our selues to be gouerned henceforth by his hande, yea after such ma∣ner, as his holy name may bee glorifyed by vs in all our whole lyfe. And so let vs all saye, Almightie God and heauenly father. &c.