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

The .xxx. Sermon, which is the first vpon the eight Chapter.

1 BAldad the Suite ansvvered and sayde:

2 Hovvelong vvilt thou holde suche talke? the vvoordes of thy mouthe are as a vehement vvinde.

3 VVill God peruert Iustice? vvill the Almightie deface the right?

4 Thy Sonnes haue sinned, and he hath made them come to the place of their misdeedes.

5 But if thou returne to God betimes, and pray to the almightie:

6 If thou bee pure and right, hee vvill avvake vnto thee, and make the tent of thy rightuousnesse peaceable.

THe better to profite our selues by that whiche is conteyned in this present Chapter: we muste beare in mind what [ 40] we haue declared afore: that is to wit, that Iobs freends vndertaking an euill case, haue notwithstanding good argu∣ments & good reasons. True it is that they misapply thē: neuerthelesse the doctrine is in it selfe both holy & pro∣fitable. So, if we take the things generally that are spoken here: wee shall finde good sentences. And in very deede ye shall see that the principall matter that Baldad preten∣deth, is to maynteyne that God is rightuous in punishing men, and that there is no cause to finde faulte with him. [ 50] And without question, all this doctrine is not only good, but also one of the chiefe articles of our fayth. There is none other faulte in it, but that Baldad will needes apply it to the persone of Iob. For as wee haue seene heereto∣fore, the intent of that holie man was not too blame God, nor too lifte vp himselfe agaynst him: but hee ma∣keth his moane that the miserie whiche hee had indured was to grieuous and heauie for him considering his fee∣blenesse, & yet for all that he ceasseth not to glorifie God still. And so lette vs marke that Baldad had an euill cace: [ 60] but yet in the meane while, that which he setteth downe here is good and rightuous, & it behoueth vs to receyue it, bycause it is fitte for our edification: Like as when he sayeth, that such as pleade after that sorte against God, do turmoyle themselues like the winde in the ayre. True it is that we must leaue the persone of Iob as I sayde afore, and take the thing generally that is contayned here. VVe heare how the wicked and vnbeleeuers do spew out their blasphemies in rayling at Gods Iustice, and it seemeth that they should thunder and lighten. But what? All their woordes are but winde, and they washe away, and they can not reache so high with them as the maiesty of God sheweth it selfe therein. And so in this sentence wee haue to marke, firste that when we heare these blasphemies a∣gainst God, we must not be dismayed therefore, so as we should not alwayes glorifie God. For he cōtinueth whole and sounde as hee was, and men cannot abate his maie∣stie: though they rayle at it with full mouthe, all is but winde and vanitie. Thus much cōcerning the first poynt. As touching the seconde, let euery of vs learne to speake of God soberly, and with all reuerence and humblenesse, so as wee caste not foorth suche a winde as is mencioned here. For although wee be not able to preiudice God by any maner of meanes: yet will not hee fayle to take ven∣geance of them that indeuer too lifte vp themselues after

that sort agaynst him by casting for the proude and pre∣sumptuous woordes. VVhat is to be doone then? If wee haue once settled that thing in our hartes which the holy Scripture teacheth vs: the same will hold vs in true sted∣fastnesse. And afterward when wee speake after the mea∣sure of our fayth, wee shall not onely caste foorth goodly blastes, but God shall be exalted and magnified in all our talke. But now lette vs come to that which is set downe heere for the principall. VVill God peruert Iudgement and right? will the Almightie ouerthrowe Iustice? Here wee bee [ 10] put in mind to yeeld God the honor of beeing the foun∣taine of all equitie and right, and that it is impossible that hee shoulde do any thing that is not good and rightfull. Some can well finde in their hartes to graunt that God is Almighty, but in the meane while they acknowledge him not to bee rightuous as they ought to do. For the one of them must not be separated from the other. VVe muste not imagine that there are things in God whiche can bee deuided one from another. True it is that it behooueth vs too put a difference betweene the wisedome, and the [ 20] goodnesse, and the Iustice, and the almightinesse of God: but yet notwithstanding, in respect that hee is God, all these things must needs be in him at once, and they must be as it were himselfe or his very beeing. Then let vs be∣ware that were surmyze not a lawelesse power in God, as if he gouerned the world like a Tyrant, and vsed excesse or crueltie. But lette vs vnderstande whereas he hath all things in his hande, and is of endlesse power and doth all things, yet notwithstanding hee ceasseth not to bee righ∣tuous. It is true that this rightuousnesse of God is part∣ly [ 30] hidde from vs, so as wee comprehende it not: but yet neuerthelesse, it is of his mightinesse also: and for proofe thereof, are we able to measure it by our with and vnder∣standing? It is certayne that wee cannot. And therefore when we heare speaking of Gods rightuousnesse and Iu∣stice: let vs marke, that although the same bee not fully knowne and manifest vnto vs: yet wee must honor and reuerence it. It is sayde that his deuices are a bottomlesse pit, and that he dwelleth in vnapprochable light, so as we cannot reache so high as to know what is in him. But yet [ 40] neuerthelesse, we must be fully perswaded in our selues, that it is the propertie and nature of God to do all things in perfect vprightnesse so as there is no faulte too bee founde. Nowe then wee see what opinion wee ought too conceyue of God. VVhen worldly folke speake of God, they can well say that hee is the soueraine Creator of the worlde: but yet in the meane season they acknowledge not the thing that is propre vnto him, nor him in suche wise as it is his will to manifest himself vnto vs that is to wit in his Iustice, in his goodnesse, in his wisedome, and in [ 50] all things whereby we may take taste to loue him, to ho∣nor him, and too serue him. And this is the principall poynt that wee must take heede vnto. For what shall we haue gayned by knowing curiously what the Beeing and what the glorious Maiestie of God is: if in the meane tyme wee vnderstande not that thing of him whiche wee ought to feele by experience, and which he declareth vn∣to vs? as when it is sayde that he dwelleth in vs, and that we liue in him & haue our mouing & beeing in him, that his mercie filleth all things, that wee be susteyned by his [ 60] goodnesse, that we haue so much light as he giueth vs and no more, that it is in him to remedie all our corruptions, & that we cānot haue so much as one graine or one drop of rightuousnesse, except wee drawe it out of him who is the welspring therof. Now if we know not these things, what shall it auayle vs to know that there is but only one God, who contayneth all things, & to haue some feeling of his maiesty? VVherefore so much the more behoueth it vs to marke well what is sayd here: that is to wit, that we muste take it for a grounded principle, that Gods na∣ture is rightuous, & that it is no more possible for him to turne aside from right & equitie, than to say that hee can forgo his being, & ceasse to be God. For it is no lesse ab∣surditie to say, that God doth any thing vnaduisedly, than to say that hee is not at all, or to say that his Beeing is di∣minished. And here yee see also how S. Paule reasoneth in the thirde to the Romanes, where hee taketh awaye the slaunder that might be inforced against the doctrine that he brought: how mē are alwaies full of venim to speake euill of Gods pure truth, and to stand checking & reply∣ing against it. Sainct Paule therfore sayeth, Is God vnrigh∣tuous? How should it be possible, that he to whom it belō∣geth to iudge the whole worlde, should not performe all right? He sheweth there by this word Iudge, how all of vs ought too bee fully perswaded, that God is so chare of right dealing, that all that he doeth and all that commeth from him is cōpassed about with that rule. VVee see then that the sayde sentence of S. Paules agreeth with this of Baldads. For vnder this terme God, Baldad cōprehendeth Iustice and rightdealing, and so doth he afterwarde vnder the woorde Almightie. And it is as muche as if hee had sayd, Can we spoyle God of that thing whiche is so knitte into his beeing, as they cannot by any meanes be put a∣sunder. It were as much as to abace him vtterly, and too pull him out of his seare, and to bring him to nothing, if a man woulde pleade agaynst him as though hee were not rightuous. In steade of setting downe the woorde God alone, or of ioyning the title of Almightie too it: Sainct Paule alledgeth the office of him: that is to wit, that God is the iudge of the world. And hee is not a Iudge after the maner of those that are brybed and corrupted, as wee see mortall mē are, who being well aduaūced to great estate and authoritie, doo notwithstanding abuse the same full oft: But it is not so with God. And why? For, his be∣ing Iudge of the worlde, is not by good happe, or by ele∣ction at auenture, or by sute, or by purchace: but it is inci∣dēt to him by nature, he is no sooner God, but he is im∣mediatly iudge therwithal. Seing thē that the cace stādeth so, let vs not cōceyue ought of him but all rightuousnesse being well assured that his will is the soueraine rule ther∣of. Furthermore (as I haue sayde) this rightuousnesse cannot be so knowen vnto vs as we should be able to de∣cypher what is in it, that when soeuer God shall woorke ought, wee shall see the reason why. And doubtlesse it is no reason that it shoulde bee subiect to vs, or that wee shoulde desire too haue it an vnderling too our capacitie. Then if wee finde not that thing to bee good whiche hee doeth, whither shall wee go? what a presumptuousnesse shall it be for mortall creatures, (I say) for poore worms of the earth, to be desirous to compell God to make thē to knowe what his workes are, and to giue their verdit of them? But cleane contrarie, although God conceale the

reason of his dooings from vs: and that wee thinke his workes straunge, so as it seemeth to oure vnderstanding, that wee haue cause to pleade against him: Yet must we honour his secrete and incomprehensible iudgementes, and gather our wittes too vs in all humblenesse, too say, Beholde, it is true that as nowe this seemeth to vs to bee able to preuaile against God. And so without any further replying, we must hold it for a sure conclusion, that God is righteous. For asmuch then as we see now but in part, yea euen as it were in a glasse and darkely: let vs wayte [ 10] for the day wherein we shall see Gods glory face to face, and then shall wee comprehend the thing that is hidden from vs as now. Yee see then after what maner it is Gods will to exercise our faith: that is to wit, hee will haue vs too confesse his rightuousnesse too bee suche as no mans witte may finde fault with it or carpe against it. I say hee will haue vs too confesse this, although wee perceyue it not, nor haue any full knowledge of it, and although e∣uery man haue his reason to dispute with God why hee doth so. Albeit then that we see not the things with our [ 20] eye: yet must wee haue the humblenesse to yeelde vnto God that which belōgeth vnto him. And if we do other∣wise, it is all one as if wee would (so farre as in vs lyeth) bring his euerlasting Beeing vtterly to nought. But if we haue this well printed in oure hartes: it will bee a good beginning aforehande to submit our selues in suche wise vnto God, as although he scourge vs & hādle vs rough∣lyer than we would be: yet notwithstanding we shall be pacient in our aduersities. VVhy so? For he that fretteth at his aduersitie, must needes be made to know what it is [ 30] to lift vp himselfe against God. And he cannot take pritch agaynst God, but he must also set himself against all right and equitie. And what els shall bee the ende of suche a cace, but confusion and decay? Beholde then a brydle to holde vs still in pacience: namely the knowledge which wee ought to haue of Gods rightuousnesse. For by stan∣ding so against all right and equitie, we fight to our owne dānation. And when we chafe at our aduersities, we wage battell against God, and woulde ouerthrowe his Iustice and bring it to nothing, as neere as we can. Yet notwith∣standing [ 40] it behoueth vs to go on further, if wee will bee rightly pacient. And why so? bycause we shall bee neuer∣thelesse tempted to despayre though wee haue knowne the rightuousnesse and Iustice of God. Looke vpon a poore sinner that feeleth himselfe pressed too the vtter∣most: well hee will confesse (yea euen vnfaynedly) that God is rightuous in punishing him: but yet it seemeth to him that he shall perishe, & that there is no forgiuenesse to bee looked for in his cace. Yee see then how he which is visited by the hande of God may fall into despayre, [ 50] notwithstanding that he acknowledge God to be ryght∣tuous. And in good fayth wee see what is happened vnto Iob. True it is that hee was not vtterly destitute of pacience: but yet he ceassed not to bee tormented with horrible passions, as wee haue seene heretofore and shall see hereafter. And certainely, hee doubted not at all that God was rightuous: but hee had an eye to his owne in∣firmitie, [saying in himselfe:] Lorde I am frayle, and yet neuerthelesse, thou vtterest thy strength against me: and what am I? It seemeth that thou arte minded heere [ 60] too thunder agaynste mee sillie creature whiche am lesse than a worme. Yee see now wherewith Iob sounde him∣selfe greeued and vexed: namely, that he coulde not (at the firste brunte) taste howe God succoured him in the middes of his rigour: and afterwarde would giue him a happie ende of it, so hee taryed his leysure. Verilie Iob had some feeling hereof: but yet he is so combered with heauinesse, as hee coulde not ridde and dispatch himselfe of it at the firste brunt. Yee see then that Iob is partlye vnpacient: And notwithstanding that he be set foorth to vs as a mirrour of pacience: yet are his afflictions so ve∣hement, that hee quayleth. VVhat is the reason? It is bicause hee hath not suche a sauour of the fatherly care that God hath of him, as is requisite. For this cause I haue sayde, that to knowe Gods rightuousnesse and too bee fully persuaded of it, is a meane too bring vs too pa∣cience: howbeit that wee muste matche another article with it, that is to witte, wee muste alwayes thinke that God in afflicting vs doeth not ceasse too loue vs, yea and that hee will procure our saluation what rigour soeuer he vse towardes vs, so as all our afflictions shall bee assuaged through his grace, and he will giue them a gladsome end. And after that Baldad hath spoken so, he addeth, Thy chil∣dren haue sinned, and God hath sent them too the place of theyr iniquitie. But if thou returne too him betymes, hee will wake towardes thee, or hee will make prosperitie come agayne. Hereby hee meeneth that God hath set a fayre looking∣glasse before Iobs eyes, to the intent hee shoulde not ad∣uaunce himselfe any more, nor play the horse that is bro∣ken looce, seeing that they which are stubborne agaynste God do come to confusion, & must be plunged into per∣ditiō for euer. Secōdly there is a promisse, that God doth still wayte, & would fayne draw him backe to repētance, & therefore, that he ought to make haste while time ser∣ueth for it. Thus thē ye see the two poynts that are tou∣ched here by Baldad. But I haue told you before, how he misapplieth it to the person of Iob. VVhy so? It is an e∣uill cace well handled. Therefore let vs take the same for a generall lesson, to the end that euery of vs may apply it to himselfe in his degree & according to his necessitie. It is sayd here, that God punisheth such as are stubborne a∣gainst him: and hereby his meening is to humble vs, that we might not giue the bridle to the infirmity of our flesh, as our maner is to be too licentious. VVhen we come to taking a stomake agaynst God, wee make lesse difficultie in it than if wee shoulde incounter with our inferiour or with our equall. Behold (I say) the diuelish boldnesse that raigneth all the world through: which is, that the party which will be afraide of a mortall creature, and wouldbe loth to offend him, will anger God boldely and without remorse of conscience. And therefore lette vs remember well this lesson that is shewed vs heere: that is to witte that when soeuer and as ofte as God punisheth the wic∣ked, or executeth any horrible vengeance, it is to the in∣tent that wee shoulde stoupe with our heades, that bothe great and small shoulde haue their mouthes shet, and that wee shoulde no more presume to come pleade agaynste God, but assure our selues that it shall happen vnto vs as it did vnto those whome we see to perishe after that sort, if wee follow them. And heere yee see why it is sayde in the holie Scripture, that God teacheth men rightuous∣nesse by executing his iudgementes. Heereby the Pro∣phet

Esay sheweth that so long as sinnes abyde vnpu∣nished, men do harden themselues and make a sport at it: they thinke they be scaped out of the iudges hand: to be short, there is neither feare nor modestie in them. But so soone as God settes himselfe downe in his iudgement seate, and sheweth examples of his iustice, we bee out of conceyt, and wee conceyue such a fearefulnesse, as wee sinke downe vnder it, and that serueth to bring vs backe againe. Lo howe the iudgements which God executeth vpon the wicked ought too serue for our instruction, too [ 10] to the intent that euerie of vs yeelde himselfe vnder hys hande. And this is it that is sayde likewise in this Text. Truely wee ought not too determine whether Iobs chil∣dren were reprobates or no: and it is a more likelyhood that God sent them onely a temporall punishment, too saue their soules for euer. For we haue seene heretofore the concorde that was betwixt them: and the scripture speaketh not of them as it doth of the sonnes of Elie. On the other side wee see that Iob made solemne Sacrifizes when the course of their feasting was come out: and there [ 20] is no doubt (as it hath beene declared) but they were counselled to aske forgiuenesse at Gods hand, and dout∣lesse they woulde haue ioyned with their father in so do∣ing. So then we cannot determinately say of Iobs chil∣dren, that they were reprobates, and we knowe that of∣tentimes God taketh euen the cheefe of those out of this worlde by violent meanes, whom he hath chosen and or∣deyned to saluation, howbeit that he handleth them after such a fashion, as the chastizement which he sendeth them turneth to their welfare. Also mens bodies must perishe [ 30] for a tyme, that their soules may be saued for euer. Ther∣fore it may bee that the like befell to Iobs children. But (as I haue sayde alreadie) we must not haue an eie to per∣sons heere: wee muste not onely receyue the doctrine: which is, that as oft as God stretcheth out his arme too punishe the sinnes of the worlde, there is none of vs all but he ought to tremble. And whensoeuer we shall haue missebehaued our selues vnto God, knowing that he cha∣stizeth vs by other mens harmes, and there beholde and after a sort feele howe terrible his wrath is vpon all such [ 40] as aduaunce themselues to resist him. And here yee see why Saint Paule turning his speach to the faythfull, saith: Be yee not deceyued by vaine wordes: for by reason of these things is Gods wrath wont to come vppon the vn∣beleeuers. True it is that men flatter themselues by dis∣countenancing of their sinnes, according as we see howe these diuelish scoffers and iesters doo cloke them at thys day, so that nowe a dayes if a man speake of Lecherie, it shall be made but a tricke of youth. O, it is of nature: and if a man speake of drunkennesse, [answere shall be made] [ 50] God giueth wine, and will hee not haue vs too be merrie with it? ye see then after what maner men become bru∣tish and spewe out their blasphemies agaynst God, and howe they seeke nothing else but shiftes to flatter them∣selues in their owne faults and euill doings. And for this cause Saint Paule sayth, My friends let not men deceyue you with such Heathenish talke. Hee sayeth not, for the wrath of God shall come vppon you, you shall be ouer∣whelmed by it: but he sayeth, learne to know that which God sheweth, ye haue verie fayre mirrors. As oft as God [ 60] chastizeth the whoremongers, the vnbeleeuers, the dis∣obedient, the stubborne, and all such kinde of folke: hee meeneth too shewe you that no euill escapeth vnpuni∣shed. So then preuent ye his vengeance, and tarie not till he fall vpon you, but profite your selues by the instructi∣ons that he giueth you a farre of. Thus much concerning this sentence, wherein the correction that God sendeth is set afore vs, to the ende we might knowe that God sen∣deth all Rebelles to the place of their iniquitie. And true it is that some are to be founde so foolishe and madbray∣ned, as they could finde in their hartes to maintayne the cace of the wicked agaynst God. But so soone as God shal lay his hande vpon his creatures, let vs learne to confesse that he is rightuous, notwithstanding that we knowe not wherefore hee doth it. And this is according to that wee haue declared more at large alreadie, namely that if any notorious sinnes bee punished before our eyes, wee must vnderstand that God warneth vs, and setteth them before vs as liuely pictures, according as Saint Paule speaketh in the tenth Chapter of the first Epistle to the Corinthes: so as if we see a man that is full of blasphemies, and a despi∣zer of God, that will by no meanes abyde, neyther yoke nor discipline, but is altogither awlesse: if we see a world∣ling, a lechour, a riotter, or a person of lewde and loce life: if we see a drunkarde: or if we see a naughtie packe that seeketh nothing but to deceyue one, and too spoyle another of their goodes: and if God performe and exe∣cute [vpon such a one] the vengeance that hee declareth in his lawe: let vs assure our selues that it is a good war∣rant that wee must not dally with him, nor surmise that the things which hee hath vttered with his owne mouth are but scarebugges for little babes, seeing that the effect of them is matched with them. And if wee see not an ap∣parant and visible cause, let vs neuerthelesse vnderstande that if God vse neuer so great rigour, yet must not wee therfore be inquisitiue and say, why doth he so? we know not, neither must we presume to knowe, so long as we be in this worlde. Ye see then what we haue to marke and to beare in minde: that is to wit, that when we see the cala∣mities and afflictions which God sendeth in this worlde, we must looke if there be any euident signes, to the ende we may learne to yeelde our selues conformable vntoo God, and to submit our selues vnto him, yea and that e∣uery of vs may examine himselfe, that he be not wrapped in the like condemnation. Nowe let vs come too the se∣cond poynt: which is, that if God visite vs in this world, and make vs to pine away: although we bee oppressed so mightily that our life shall bee more tedious and bitter to vs than a thousand deathes: yet notwithstanding hee still giueth vs time of repentance, and if we returne vnto him out of hande, we shall finde him throughly readie too re∣ceyue vs, and that be will make the dwelling place our righ∣tuousnesse peaseable: yea verily if wee come vnto him with prayer, and bring a pure and rightmeening heart with vs. Beholde a verie good and profitable lesson. For thereby men are put in minde to acknowledge the gracious good∣nesse that God doth to them, and the fauour that he she∣weth them in that he suffereth them not too be quite cut away at the first blow: but letteth them alone still in this life. True it is that such a languishing as Iob was in, will be farre harder and grieuouser than death: and wee see also that when Iob looketh no further but too his owne

state, hee coulde finde in his heart to bee hanged (for yee see he hath so spoken:) but in the meane season if we cast our eye vpon the ende that God ameth at, and vpon the marke that he setteth before vs also: then shall wee finde that all our sorrowes are asswaged. And why? wee shall feele that he hath yet still pitie vpon vs. Put the cace that a man feele here as it were his hell, and that in steade of being comforted, he haue the horrible terrour of feeling God to be agaynst him and to be his mortall enemie, and that herevppon hee haue as it were a fire burning in his [ 10] minde: well, when a poore man feeleth such anguish, and therwithall do in his person suffer on the one side slaun∣der, and on the otherside so great paynes and assaults as shall be intollerable: true it is that this sayde poore man may at the first brunt wishe and desire death, in so muche that he would require no better than too passe throughe fire, water, and swoorde: according as wee see howe our Lorde Iesus Christ sayth, that such as are ouertaken with this dread of God, woulde haue the mountaynes to fall vpon them, and that the worlde shoulde be turned vp∣side [ 20] downe to ouerwhelme them. But what for that? If we enter into consideration too say, I perceyue that my God doth here offer me his mercie, and that his meening is that I shoulde draw nie vnto him: that as oft as we bee scourged at his hand, he calleth vs to him with sweete and amiable voyce, incoraging vs to come too him, with assu∣red promise that he will shewe himselfe gracious and pi∣tifull towardes vs: that is a sufficient thing to assuage all our heauinesse. Then seeing the cace standeth so that in our griefes we haue still some hope left vs: ought we not [ 30] in such wise to accept the good that God doth vs, as wee may feele some ease of the burthē of our miseries, though it be neuer so excessiue, and that it seeme that our shoul∣ders are no more able to beare it? VVee see nowe howe profitable this lesson is to vs, when we haue the witte to make it our owne: that is to wit, that in the end we know that God doth still leane vs a remedie to serue our turne with, so as our diseases shall not be incurable, at leastwise if we haue recourse vnto him. Herevpon we must gather a generall sentence: That is too witte, that God doth still [ 40] pitie men when he chastizeth them for their sinnes, and that hee neuer vseth so great rigour, but that his mercie is continually mingled there with. And why so? for they be as it were summonings to make vs appere before him, too the intent that in feeling him too be our iudge, wee shoulde flee too his infinite grace and mercie, not doub∣ting but that he will shew himselfe a father to all suche as shall haue their recourse vnto him. And hereby a man may see the vnthankefulnesse of the worlde. For the af∣flictions are vniuersall, and there is not the man that hath [ 50] not his portion in them after his rate: wee passe not through this present life, but that God chastizeth vs ma∣ny wayes: I say, euery of vs seuerally and all in generall: we see how God visiteth vs: And yet in the meane while who is hee that thinketh vpon his returning vnto God? The number of them is very small and thin sowen. Then know we how vnthankfull we be, that although God call vs to him and be loth that we should perish: yet we be so stiffenecked, as we shake off all the warnings that he gy∣ueth vs. But this doctrine must also profite vs further to [ 60] make vs trust in God, and although we be persecuted in this worlde, yet notwithstanding hee leaueth vs not here by lowe, without calling of vs continually vnto him. And he will not haue vs to be disappoynted when we shall bee come to that poynt, so our comming thither be to haue al our recourse vnto him. So then let vs hardily trust that our God will be mercifull to vs, and lette vs thanke him that he hath not taken vs out of this present lyfe at the first blowe, but hath giuen vs leysure too bethinke vs of our sinnes that we may be sorie for them and returne vn∣to him. But nowe let vs come to the comfort that is set downe heere. If thou come too him betymes, and seeke him with prayer, if thou be right and pure: bee will awake to thee. This is added purposely bicause men cōtinue stubborne, and although God prouoke them to returne into the way of saluation, yet they passe not for it. Lo why it is pur∣posely sayd that we must not kicke so agaynst the pricke, as wee shoulde play the restie iades or become blockishe. To be short, wee must haue the forwardnesse which God commaundeth, according as it is sayde that we must come to him betymes: that is to say, wee must make no delay by dryuing off the time, as we see these vnthriftes do, which mocke at God. O (say they) there needes but one good sigh. As who should say they had their life in their sleeue, and that they were warranted a certaine time too liue in the worlde, and more ouer, as though repentance were in mans power, and that he coulde turne againe at his owne pleasure when he listeth, and that the same were not the speciall gift of God. But [in deede] it is so holy and pre∣cious a thing, as it behoueth vs not too let it go so good cheape. Then let vs consider that the worlde goes al∣wayes backe, and would play the euill detters, who when they haue gotten any long day of payment, sleepe with∣out care till the terme bee come. Euen so (I say) play the worldlings: when God lengthneth their liues, wayting that they shoulde repent: they will neuer thinke vpon it till the houre come that they perishe with shame. To the ende then that we may not doo so: it is sayde that wee must returne vnto God betimes. To be short, heere are three things which wee must marke well. One is, that so soone as God visiteth vs, we must returne to him out of hande, and not tarry from day too day till to morow. Marke this for one speciall poynt. The seconde is, that wee muste come too him wyth prayer, condemning our selues in our offences, that wee maye obteyne forgyue∣nesse and mercie at his hande. The thirde is, that oure prayers muste not bee made in hypocrisie, but that wee must bring a pure and right meening heart. Thus yee see the three things that are propounded too vs here. True it is that wee cannot dispatche them all three as nowe: how bee it too the intent we may haue an abridgement of the whole doctrine that I haue declared, it behoueth vs too haue these sayde three poynts well imprinted in our mindes. To be short, let vs learne too humble our selues vnder the mightie hande of God, as the Apostle exhor∣teth vs. And herevpon let vs consider that he is rightu∣ous, yea euen in suche sort, as when hee shall execute the roughest of his iudgements vpon vs, we may not ceasse to confesse that hee dooth all things rightfully and vnpar∣tially, so as we may haue our mouth she••, and not alledge any thing agaynst him. And not onelye let vs acknow∣ledge this rightuousnesse or iustice too bee in God: but

also [let vs so doo it] as we may take profite by it, that is to wit, when he punisheth the rebelles, and the despysers of his Maiestie, and such as are vtterly past mendment: Let vs assure our selues that hee calleth vs home vntoo him. Therefore it behoueth vs not to tarie till hee smile vpon vs. But let vs take this for our learning, and let it teach vs rightuousnesse, according too that which I haue alledged out of the Prophete Esay. And specially when it shall please God too stretche out his hande vppon vs, and to smite vs, let vs not be wearie of his correction, as [ 10] the Apostle sayeth in the Epistle too the Hebrues. But aboue all sith we knowe that God calleth vs, let vs come vnto him yea euen betymes, and therewithall let vs bring vntoo him a pure and right meening hart, beseching him too forgiue all our faultes: and after the example of Da∣uid, let vs desire him to clense vs from all our spottes, according as it behoueth vs to be washed by him, that we may present our selues before his face in such purenesse as he commaundeth.

And now let vs fall downe before the Maiestie of our good God, with acknowledgement of the innumerable offences which wee ceasse not too commit dayly agaynst him, praying him to make vs feele them better than wee haue done, that we may be sorie for them, and that in re∣turning vnto him, wee may giue him the glorie that be∣longeth too him, so as wee may bee confirmed more and more in his holy grace, and in the obedience of his lawe. And so let vs say: Almightie God, &c.