The 156th. Sermon, which is the fourth upon the twenty-eighth Chapter

The 156th. Sermon

which is the fourth upon the twenty-eighth Chapter.

15 But if thou wilt not obey the voice of the Lord thy God, in keeping and doing all his commandments and ordinances, which I command thee this day, then shall all these curses come upon thee and take hold of thee.

16 Thou shalt be cursed in the city and likewise cursed in the field.

17 Thy basket shall be cursed and thy store.

18 Cursed shall be the fruit of thy womb, and the fruit of thy land, the increase of thy cattle, and of the flocks of thy sheep.

19 Thou shalt be cursed in thy coming in, and cursed in thy going out.

20 The Lord will send upon thee cursedness, trouble, and destruction in all that ever thou puttest thine hand unto, and in all that thou doest, until he hath destroyed thee, and thou quickly perish, because of thy evil inventions, through the which thou hast forsaken me.

21 The Lord will make the pestilence to cleave unto thee, till it hath consumed thee from the land, which thou goest to possess it.

22 The Lord will strike thee with swellings and with fevers, and with hot diseases, and with burning sicknesses, and with drought, and with sword, and with blasting winds, and with the yellow jaundice, and he will pursue thee until he have utterly destroyed thee.

23 And the heaven which is over thy head, shall be brass, and the earth underneath thee shall be iron.

24 Instead of raining upon the earth, the Lord will give thee dust and ashes: and he will come down from heaven upon thee, until thou be destroyed.

WE have seen these other days past how God entreated his people by promises: now on the contrary part he adds threatenings. And that is not without cause, for we see what slowness is in us when the case concerns the submitting of ourselves to the obeying of God. Our feet are swift enough to run to evil, as the Prophet Isaiah says, and as it is spoken in the Proverbs, but God cannot make us to set forth one step, to behave ourselves as becomes us: and therefore we must be compelled to it, as of force. Nevertheless, it is certain that God begins with gentleness and goodness. And that is the cause why he keeps this order of setting forth his blessings to them that serve him. He might very well have begun with threatenings, but he did not. And why? He tries to see whether we are apt to be taught, by showing himself fatherly towards us, and by making it to be seen that he seeks nothing but our benefit and welfare, prosperity, and quietness.

Thus we see how God does first make a trial of us: and if that prevails not, then he uses threatenings; and it behooves those two to go jointly together. For to what purpose is it if we serve not God with a free will? Albeit that men cannot find any fault with us: yet if we go to it unwillingly, all our life is detestable. For the chief point is that we have a pure and free good will to give ourselves over unto God. For we must not have our eye to the reward: and therefore does it much more follow in reason that if we go to it by constraint, all our life is cursed. Yet notwithstanding, this desire of serving God, because it is not lost labor, is not all that we have to do. For when we come to that point, we are but at the halfway. Although a man receives the promises which are here contained and offers himself to God to serve him: yet his so doing is imperfect, and deserves to be cast off. Wherefore? Because, as I have said, we may not be hirelings: but our yielding of ourselves unto our God must be because we are his, and because he is worthy to have our life employed in his obedience, and especially for that he is our father. He begins with the promises because of our infirmity, to set us the more forward. And when he has brought us on so far, then he manifests unto us a greater perfection.

But to be short, we have to mark that there are three sorts of people which keep the law of God in outward show. One sort does it by compulsion, with gnashing their teeth at it, and they discharge it after a fashion. And wherefore? Because they know well that they cannot escape the hand of God, they fear his anger and his vengeance; and therefore they serve him; but that is by compulsion. But as I have said, all this is reproved. Another sort takes the middle way: for they know that God is faithful, and that such as serve him shall not lose their labor: these hearken to the promises which are expressed in holy Scripture. And so a great many yield themselves to serve God, because he allures them thereunto by promising them reward, as we have seen before. But, as I said, we may not stay there; but we must rather consider that forasmuch as God has made and fashioned us, redeemed us, and is our father, the same ought to suffice us although we had no respect unto that which he promises us: and forasmuch as he has prevented us with his mercy: and shows himself so bountiful towards us: his so doing ought to inflame us with an ardent affection to serve him. This is one of the principal points of our life. But (as I said before) our Lord in his law has respect to our rawness: and therefore he promises to reward us, to the intent we should have the better courage. And indeed, though we serve God with affection never so pure and freely employed, yet must we always wait for that which is promised us, and stay thereupon. We must (I say) hope for his blessing when we have served him with a good courage: but we may not do it to that end: we must not be drawn by this respect only. For (as I have said) we must be his children, and honor him as our father. And as it is he that upholds us: so must we assure ourselves that it is not for us to imagine any merit in ourselves, but that he accepts us of his own only infinite goodness; and therefore that we for our part must seek nothing but to vow and dedicate ourselves wholly unto him. However the case stands, let us learn that when God has set his promises before us, he must also be fain to spur us forward. Wherefore? Because our nature is full of rebellion against him: we are not only slow: but also there is in us an inclination to draw quite backward from that which God commands us. If there were no more but slothfulness, yet were that such a vice as were worthy to be corrected, and therefore we should have need of the threatenings that are mentioned here. But seeing we are so froward to be ruled, that we are always kicking, so as God cannot reclaim us nor allure us to his yoke: it appears that the menaces be doubly necessary. And herein there is very just cause to condemn us, seeing that God cannot win us to love, but is fain to show himself dreadful, to make us afraid, without which we would lie still asleep. Seeing then that God does so little prevail with us when he trains us gently, seeking nothing but to make us follow him with a willing heart; let us acknowledge our frowardness and condemn ourselves: and therewithal let us also confess the fatherly care that God has of our salvation, seeing he uses all the means which he knows to be meet for us. For it is all one, as if he should (as you would say) transfigure himself. His only respect is to reclaim us. One while he smiles on us, and another while he frowns at us. But yet all tends to this point, namely, that we may be drawn unto him, to give ourselves to his service.

Now will some man say, Seeing that it is so that our life displeases God, & that he reproves the same when we serve him by compulsion: if the threats leave us there, what do they avail? It were better that God should forbear them. But let us mark that he trains us by degrees according as he knows it necessary for us. It is certain that if nothing but fear do bring us to serve God, it is nought worth: however, it is a good preparative that leads us farther on, after having begun at it. As for example: before that God has meekened us, we be full of pride, & our flesh is altogether rebellious: & to be short, we be as colts that were never saddled nor bitted. God must be fain to prepare us & to bring us in order, which thing to do, he uses threats. But this (as I have said) were nothing at all, unless he inured us to a voluntary obedience & subjection afterward. And when we tend thitherward, we have greatly profited in that this pride of ours is beaten down, & we be no more so wild-headed, but that we know that there is a Judge before whom we must make account; & that the same consideration restrains us from using such looseness any more, & from being so heady in doing evil, as we have been. This is a beginning, & indeed it is but a beginning; in so much that if we should stay there, we were not yet plucked out of the mire. But when we have thus begun, then does the Lord match his threats with a taste of his goodness in such sort as we be drawn unto him. And in so doing he shows himself to be our father. Now when we understand that God indeed is ready to reward us when we have served him, albeit that we be not able to deserve anything, but rather do provoke his wrath: thereupon we must have our refuge to his mere mercy, to obtain remission of our sins, as it is offered unto us in our Lord Jesus Christ, and as he has purchased it for us by his death & passion. When we be thus reformed, and rid of all trust in our own works, then ought we to offer up ourselves willingly in sacrifice unto God, as Saint Paul also does exhort us in the twelfth Chapter to the Romans. He sets us forth no reward, but says: I beseech you brethren, by the mercy and compassion that God has showed towards you, that every one of you renounce this world, and also himself, that you become lively sacrifices unto God: for that is your reasonable service.

But yet some man will reply again and say: If threats make us ready for the promises of God, it seems that they should be placed in the first rank, and that the promises should follow them. But the answer to this doubt is: that God will hold us more convicted before him, when he begins with us by his promises. For we cannot say but that there is a shameful thanklessness in us, seeing that whereas our Lord seeks only to win us by love, we notwithstanding deal frowardly with him, and draw backward, when he comes so lovingly towards us. You see then how the promises are set before us in the first place, that we might be the better reproved of our frowardness. But has God showed us that his goodness would not avail us, except he threatened us? then does he use rigor, and the same rigor does profit us, inasmuch as we be touched therewith, and our hearts are daunted. I mean not all; for there be many that take the bridle in their teeth to strive against God: but I mean the faithful. Those are they that be prepared for the promises of God, through threatenings. Afterward God turns yet again, and allures them new again with his goodness, as is said afore: in so much that when he has stung them with his threatenings, to tame the stubbornness of their flesh; (as surely it is requisite that God should show some sign of his wrath:) thereupon he sets before us his mercy, which is the accomplishment of all, to the end (as I have said) that we should learn to yield ourselves wholly unto him with a free disposed affection.

Now let us come to the words that are set down here. If thou wilt not obey the voice of the Lord thy God, to keep his commandments & statutes which I set before thee this day: all these curses shall come upon thee, and take hold of thee. Here Moses speaks expressly to such as have been trained in the word of God. True it is that they which offend without the law, shall perish nevertheless,* as Saint Paul says in the second Chapter to the Romans. And indeed we see that the ignorant and blind escape not unpunished at God's hand.

Albeit that they might plead that they were not taught: yet are they faulty enough. But let us note, that here our Lord doubles his curse upon those unto whom he has showed such favor, as to manifest his will unto them, and to show them the way of saving health, had they obeyed him, and yielded themselves unto his doctrine. This then is not general to all men. But God does first of all show, that when he has given his law, and published it abroad. The fault is in the people that they understand it not. This is the cause why Moses does expressly say: the commandments and statutes, which I set before you this day. When he says, Commandments and statutes, it serves to show that they contain a sufficient instruction, accordingly as we have told you here before; that God has not spoken by halves: but that he has so taught his people, as they cannot reply and say, We wot not what these things mean. Lo here the Statutes & commandments which I set before you, says Moses. If you apply your endeavor to them, you cannot do amiss. And therefore let us bear well in mind, that according as God has delivered us his word, our ungodliness is doubled before him, and our punishment must be so much the more grievous, if we be not willing to do good, yea, and also profit therein, and from day to day be established in his obedience. That is the thing which we have to consider upon that saying.

Moreover when he says: If thou wilt obey the voice of the Lord thy God: it serves to touch us thoroughly to the quick. For seeing that God vouchsafes to speak unto us: is it not meet that we should at the least give ear unto him? And if we play the deaf folks, is it not a matter contrary to nature? For if we would not hear our equal, he would take it in disdain, and much more would our superior. And whereas God has all sovereign dominion over us, and has done us the favor to deliver us his word, and acquaints himself familiarly with us, if he find us stubborn against him, disdaining to hear him; is it not meet that he should avenge himself of such a contempt? Specially when he sees such a villainous stateliness in us, which are but worms of the earth. The thing then which we have to remember upon this text, is that here Moses intended to condemn the ungodliness of men that do still continue hard-hearted, notwithstanding that God give them the means to return, by setting his word before them.

Now, when he says that these curses shall take hold of us, it behooves us to remember that which was spoken of here before.* For in speaking of the blessings of GOD, he said; Thou shalt be compassed round about; and now he does in like wise join the curses in the same manner, so that we may not think to escape the hand of God. However sly we be, we shall be always entrapped, it will not boot us to seek strongholds, according to this saying of his by his Prophet, If thou go into thy house, and shut thy door and double bar it,* yet shall the serpent come in and sting thee there: If thou go into the field, & seek means to escape, thou shalt meet with a lion upon the way: if thou slip aside from the lion, a bear shall meet thee, and to be short, whatever men do, when God is against them, & is become, as it were, their enemy, they must needs find that they be surprised, caught, and entrapped, and environed round about with these curses, without any hope to get out. Therefore, let us not deceive ourselves in seeking worldly means to save us: for if the hand of God be lifted up against us, (as we shall see in the song here at hand) He hath his storehouse full of rods,* and not of three or four sorts only, but of infinite: and if we suppose that we are escaped, when we have overcome some one evil; then we deceive ourselves: for God hath by and by an hundred more. Let us then look for all manner of woe, if we obey not God's law. But it were a miserable appeal if we should come unto God by compulsion, only for fear of his punishments. What must we then do? We must submit ourselves willingly unto him, praying him to keep us from procuring his wrath, and from warring against him, and from enforcing him to come to defy us. That were as if some petty lord would attempt war against a great Prince; having neither strong town, nor munition, nor aught else: and yet would need presume to defy one that is able to swallow him up, if he did but lift up his finger against him; and were not that a madness? Likewise, when we provoke our God, by setting ourselves against him wittingly, he must needs beset us, and hold us as in prison. Wherefore, let us pray him not to suffer us to be so far overseen, as to fall to defying of him: but that we simply obey him, so as we may be crowned and encompassed with his blessings; according as it is said in the thirty-second Psalm. He that putteth his trust in God,* shall be crowned with his benefits: that is to say, God will make him to possess his blessings round about him, and he shall be so thoroughly fenced on all sides with his safeguard, that he shall not need to fear. Albeit that we be laid open to never so many dangers, yet shall we be preserved through his goodness. Now as touching that which he addeth; we have expounded here before.

Concerning the curses, he says: Thou shalt be cursed in the town, thou shalt be cursed in the field, thy coming in shall be cursed, thy going forth shall be cursed, the fruit of thy womb shall be cursed, and the fruit of thy cattle and of all thy flocks. Hereby are we again done to understand that all the evil which we see in this world proceeds from the hand of God. By the word evils, I understand all the punishments, and all the wretchedness whereunto we be subject, according also as he speaks thereof by his Prophet Isaiah,* saying: I am the Lord who made both light and darkness, who have in my power both life and death, and who does both the good and the evil. He uses this kind of speech purposely: not that the evil, whereof we be faulty, does proceed from God, nor that it ought to be imputed unto him: it is not so. But he means that all the miseries and calamities which we suffer in this world, be as it were so many chastisements: we may not attribute them to happenstance, as shall be more plainly touched hereafter;* where God says, If you will needs come against me at all adventure, I will in like wise come against you at all adventure. He uses the same very words. And wherefore? Because that men do blur their own eyes, and say; Lo, what misfortune has befallen me? When they are anyways afflicted, they cast out spiteful speeches against God and overshoot themselves, not considering that God is a Judge, and governs the world by his providence; they are not able to perceive that, so dull and senseless be they. And that is the cause why Moses uses this kind of declaration, and so large in this text. And it serves to bring us to that which I alleged even now out of the Prophet Isaiah; where GOD shows that he made both light and darkness, and did both the good and the evil. We may not here conceive vain thoughts, saying, Whence comes this unto me? It is a misfortune. Would God it were not so. But we must acknowledge the hand that smites us; for that is great wisdom. And for the same cause does God complain thus by his other Prophet:* This people have not regarded the hand that smote them. You see then how we must understand that all the afflictions and miseries which we endure in this world, be very strokes of God's own hand. And even in that respect is it said by the Prophet Amos:* Is there any evil in the city which God has not done? That is to say, can there happen either war, or pestilence, or famine, or diseases, or poverty, or any other calamity whatsoever it be, that comes not to you from God? Wretched people, are you so foolish and beastly, as to imagine, that God who created the world, does leave it at random, and has no care to watch over his creatures, or to bestow on them, that which he thinks meet for them, sometimes to show his goodness, and sometimes to make them feel that he is a Judge, and to punish men's sins, and to make them to know what his office is? Think you that he dwells idle in heaven, and that he utters not his virtue, or that the world is not guided and governed by his providence? So then, like as heretofore God has showed that we cannot prosper,* but through his grace and love that he bears us, in that he has chosen us for his children, and will also accept our service; so now he shows in like wise, that if there be any affliction, poverty, or other misery, they come not by happenstance: but are very punishments of God's sending: and therefore when things fall not out after our liking, we must fall to considering and examining of our sins. If we be grieved with any manner of thing, so as one is troubled with his household, another with the loss of his goods, another with some disease, another with some vexation of mind, and another with the forgoing of something that he loved: let us acknowledge, saying; Lo, it is our God that has lifted up his hand, and holds it up still. And wherefore? Because that we have offended him. The first point then is, that men may not flatter themselves when God visits them: but they must know that by this means they are made to understand their offenses, to the end to humble themselves, and to bewail them. Thus much for one point.

The second point is that we must not think to escape the scourges of God, be we never so subtle, but that we shall ever be caught by the back if God be against us. And well may we make us shields and ramparts; but when we have practiced what we can: yet will not our Lord miss to find us, he needs but to blow upon all our defenses whereby we think to guard ourselves against him. It is not like as if we should have to do with creatures. Against them we might fortify ourselves both behind and before; but God will knock us on the pates from heaven. We can have neither shield nor rampart against him, in hope thereby to stop his hand from touching us, when it pleases him to punish us.

Again, to what end shall all the fortifications serve that we are able to build against him, but to overthrow ourselves? Let us therefore understand that all that ever men can do against God shall turn to their own confusion and utter overthrow. That is the thing which Moses meant when he said that we shall be cursed in the town and in the field, that we shall be cursed in our going forth and in our coming in if we obey not the voice of our God. And as he said before, that God will open his good treasure from heaven to give us rain in due time; so now he says that God will make our heaven as brass, and our earth as iron, and that in stead of rain he will send us drought, he will send us dust and ashes, and there shall be nothing but barrenness among us. Here we must call again to mind the lesson that has been laid out briefly before: that is, that according as every one of us is visited by the hand of God, we should benefit ourselves thereby and every man apply that to his own use which is here mentioned. For God uses many ways to chastise us. One is punished in his own person with diseases, reproach, and I know not what else; another has some secret heart-aching, so that although he be whole in body, yet he ceases not to be tormented in mind; another is plagued with his wife or with his children; and another is troubled with his substance. According therefore as every one finds himself afflicted, so let him resort to this that is told us here, saying: Alas, I see how my God calls me unto him, I may not now provoke him: for what shall I win by using many windlasses as the worldlings do, who desire to fall asleep in their miseries: and the only comfort which they seek is to have no regard to God. Now if we do so; then must that which is spoken in the two and thirtieth Psalm be practised upon us, to wit, that God will deal with sturdy and hardhearted folks as with restive horses, and mad mules. As hereafter we shall see more at length. So then yet must we come to the said point of feeling of God's hand according as every one is afflicted, first in his own behalf, and then in common. When we see a drought, let us not accuse the heaven nor yet the air, saying it was the disposition of them. Let us not do as the fantastical folk do, which look no higher than the stars; but let us think upon the hand of God: that as many afflictions as fall upon us, may be unto us as visible signs and marks that God executes the office of a Judge toward us: and that although he condemns us, as often as he punishes us, yet the same is not a condemnation to the death, but a summoning of us to appear before him, there to frame new process against us. This is a point which we ought to mark well. Therefore when we feel any evil or grief, let us understand that we have offended God: but let us think therewithal, that God nevertheless means not to execute a final sentence upon us when he calls us again unto him. To what end then is it? Is it to condemn us without mercy? No: but he does us this favor, that we might be our own judges. When he does summon us, it is to the end that every one should plead guilty of his own good will, and thereupon ask him forgiveness, and flee for refuge to his mercy. Lo here an inestimable privilege. And so let us benefit ourselves both privately and publicly by the things that are told us here: That when we see the heavens burning hot, and we ask rain, and yet go without it, so as the fruits do fail upon the ground, and the heat dries up all things: let us understand that it is the hand of GOD which visits us, and let us confess our sins with one common accord. And if any man feel any household vexation, let him confess; Well, GOD does awaken me by this visitation, because I have offended him. Thus the chief study, wherein God would have the faithful to exercise themselves, is the examining of their sins, after this manner: whereby it will come to pass, that (as Solomon says) Blessed is the man which does trouble and quicken up himself,* not that we must so trouble ourselves as to fall into unmeasurable despair: but we must quicken up ourselves with fear, because the devil seeks nothing else but to make us dull and blockish, to the end we should offend God, and bleare out our tongues against him like as we see these despisers do, which set themselves against him, dashing at him with their horns, and vomiting out their blasphemies. To the intent therefore that we come not to that pass, we must quicken up ourselves with fear and trembling: which cannot be done unless we profit under the correction of our God, and consider, that when he visits us, it is to call us unto him. It is to the end that we should make our own inditement, and not tarry the last laying of his hand upon us, but present him, that (as St. Paul says), they which condemn themeselves may not be condemned of him (1 Cor. 11:31).

Now finally it is here declared to us that the course of nature, as we call it, is nothing but the disposition of the will of God, and that He bears such rule over both heaven and earth and over rain and fair weather, that He changes them at His own pleasure, and not without cause. If there were a permanent order in nature, it would seem unto us that God did not meddle with it; we would grant that He made the world, but we would then say that He does not govern us. We would think thus: "What? When the springtime comes, we see that the rest of the year goes on in the same course as did the year before. It is always one and the same. But in fact we see one winter is longer, and another winter later, and another earlier yet longer; we see one winter rainy, and another dry; we see abundance ofsnow in one year, and another year none at all; one year is hot, another cold. Now, does not such inequality make it manifest that God is at work? For the sun performs his office in one year as well as in another, and always keeps his just course better than the best clocks in the world. How, then, comes such variety of weather? It is God's doing, to call us to Himself.

Truly the philosophers do seek out causes as they term them. There is such a meeting of stars (say they), and this proceeds ofsuch and such a conjunction. But where does all this come from, if not from the hand of God? We must always resort to the first cause. And indeed, such men are nothing more than beasts if they will not yield to that!

Yet it is not sufficiept to know that God guides all His creatures, and that He holds them bridled in order to make them bow, just as a horseman makes his horse to turn on this hand and on that, to stop, and to run. It is not enough to know that God looses and binds and sends such changes as He likes; rather, we must also understand further that God does nothing without cause. For if we say that God governs the world and do not know why He plagues us, we shall quickly be inclined to murmur against Him. And meanwhile we shall not profit under His chastisements and corrections, but continue dulled in our sins. So then, let us mark that in shutting up the heavens that it yjelds no rain, and in drying up the earth as if it were iron, He is showing us our sins and that He is our judge. This is what we have to bear in mind concerning the course of nature, as it is here declared to us.

Nor is God content simply to say that the heaven will be as brass, but He goes on to say that He will send us ashes and gravel or sand instead of rain. Just as we see caterpillars that eat, mar, and destroy all that is on the earth, so it only takes one blasting or mildew to eat the com and consume it wholly. It is worse than if God should sow salt. And these blastings and mildews are of the same substance as the rain. God only needs to make little changes. He can send a little sharp cold and that same cold will make a clean riddance of all things. When we see such things, then, let us always take warning from this teaching and let us be no longer entangled in our follies. Let us never say, "Ah, evil fortune, evil fortune." But let us understand that our Lord is calling us back to Himself, and has His Hand stretched out; and let us know that it is He that smites, as if He should say, "I have gone about to draw you to Myself by fair means, but you have not humbled yourselves before Me. Seeing then that you will not be brought to it willingly, 1 shall now compel you, as if 1 drew you by the hair on your heads." Let us, 1 say, be admonished by this teaching, here mentioned, to prevent the wrath and vengeance of God, as often as He gives advertisement of the same.

Again, when God makes the earth fruitful, let us acknowledge it to be His work, and that there does not spring up a blade of grass except He has put His Hand upon it. Let us then take our daily food from Him, not cramming our ourselves like brute beasts, which fill their bellies not knowing whether there be a Creator that causes the earth to bring them forth food; but let us understand that God blesses the earth and causes it to yield fruit for our nourishment and sustenance. Let us bear it in mind, that in affiiction as well as in prosperity we may turn our eyes ever more unto God.

And it is expressly said further that God will make pestilence cleave unto us and that He will send other diseases and that they shall continue upon us until we are consumed by them. This should waken us even better, seeing that God does not strike as it were a single blow and then quit, but that His curses shall follow us and cling to us unless we forsake our sins and wickedness.

Finally, let us learn that those who stay away from God and hide from Him day after day, only deceive themselves. For example, we see many who, when God sends them some affliction, take some notice of it, but soon they forget it. They shake their ears and think it is over, and like a dog that has been stuck with a whip they tum their backs and run away, thinking that they may appease God by some means. Thus deals the world. But let us beware of such stupidity, for we see what is said expressly in this place. God has spoken of His curses, and added that they shall hem us in on every side, He concludes that they shall cling to us. And why? Because if we cling to our iniquities, so that they reign in our bones and in our marrow, and are fixed in our hearts and minds, then must God's curses follow us similarly. When a man will not do away with his evil affections, but is delighted in them and continues to soak in them, God for His part must then shut him up in them. And when we so do, then He must send up His curses to stick fast to us like a leprosy that they may consume us utterly, so that they do not respond to medical plasters, being so deeply rooted within us and in away, incurable. Therefore, let us be afraid at the hearing of these things.

And so we see now to what purpose Moses adds that the curses of God shall cling to us, namely to warn us that if the mischief has taken root, we must strain ourselves the more in praying to God to show us the favor of the cleansing of His Holy Spirit, whose property it is to search the bottom of our secret affections; that it may please Him to reprove us in such a way that this fear may cause in us a marvelous purgation, expelling our sins from us that we may no longer be wedded to them.

And therewithal let us realize that when diseases begin to reign, or any other afflictions, we may not hope for any end thereof unless we cease to offend our God. It is said in a common proverb that diseases come on horseback, and that they return on foot. But even though the reason for this is readily apparent, we consider it not. And as I have said before, it is because we do not look to the hand that smites us. Nor can God win us to Himself by the first stroke, when He punishes us. Sure, we are full of fine words: When a man is sick he will protest that his whole desire is to serve God, and that if he may only recover his health, the world will see him a new man. But all is quickly forgotten.

Therefore, it is no wonder that instead of mitagating our punishments God at various times increases them and suffers us to languish in our adversities. It is because He sees that our diseases are so deeply rooted that He must come again more often than only once or twice to purge us of them. And therefore let us learn to pray to Him to vouchsafe to cure our faults in such a way that they may not proceed to the extremity here expressed, but that as soon as we feel a little stroke of the rod of His hand, the same may be sufficient to bring us again to Him; indeed, to Him with the kind of repentance that will show that we are honest, acting in simple truth, and that we continue therein to the end.

Now let us fall down in the sight of our good God, accusing our whole life of the malice and rebellion that is therein, beseeching Him to vouchsafe to chastise us with gentleness and to spare us in such a fashion that we are not cast down into despair but rather are brought home again to Him. And therewithal, since we cease not to offend Him and it is also necessary that He should daily call upon us and awaken us that we may fare the better by His corrections, let us continue to lament and mourn until that time when He has rid us from all the corruptions of our flesh and has brought us to the perfection of righteousness wherein lies our true rest, which is the heavenly blessedness we hope and long for. And since we cannot obtain any such matter except by means of our Lord Jesus Christ, may it please Him to reconcile us to God His Father by His death and passion and in the meantime so to mortify our old Adam that His own Image may be restored in us, and His glory shine forth in us.

That it may please Him to grant this grace not only to us but also to all people and nations upon earth; etc.