The 157th. Sermon, which is the fifth upon the twenty-eighth Chapter

The 157th. Sermon

which is the fifth upon the twenty-eighth Chapter.

If we were threatened by a mortal man, as God threatens us in his law: surely we would be moved, albeit that he had no great power over us: wherein our ungodliness is to be seen, insomuch that although we endeavor to cloak it, yet it betrays itself, in that we attribute more power to mortal creatures than we do to the living God. But hereby God intended to try the honor and obedience that we bear him: to wit, namely in this, that he assures us of his love, we should rest wholly thereupon, and hold ourselves contented therewith. And likewise on the contrary side, that when he gives us any certain token of his anger, we should quake thereat. Let us take good heed therefore of the thing that is here mentioned: namely that we be not so blockish as to make a scorn of God's wrath. But let us return to that which has been said already, to wit, that his hand must needs be against us if we live not according to his law. It is certain that men will naturally give liberty to their lusts, to do whatever God has forbidden them, and that they will not stick to make war against him. Indeed, they will not say so, yet does the thing show itself to be so. For when we on our part have defied him and assaulted him; is it not reasonable that he should arm himself against us? True it is, that so long as we live in this present world, the infirmity of our flesh is such, as we are not able in all respects to satisfy the law of God. Nevertheless when men pass their bounds so far that good and evil are to them all one; and that they strive not at all against their lusts: they show themselves open enemies unto God. And to that end also is it that Moses speaks. Although we do our endeavor to resist the evil, and that the fear of God does bridle us, yet cease we not to deserve to be chastised of him: as we see the faithful are not exempted from many afflictions: and that God reclaims them much rather than he does the despisers of his majesty. For as they are his children, so has he the greater care over them: and therefore does he chastise them the more earnestly. However, Moses in this place speaks but of such as harden themselves in stubbornness, flinging out of course in such wise, as they make no conscience at all to do evil. They never think that there is a Judge in heaven until he makes them to feel his hand. And therefore he says not; God will chastise you as a father does his children: but God will strike you mainly; you shall feel his hand, so roughly and lively, that you shall not be able to abide it: and that not for one day but continually till you be consumed and perished. Seeing then that we hear such threatenings; let us understand that they be prepared for such as are hardened in evil and are not restrained with any fear, to sigh when they feel any evil temptation in themselves: but go on, taking the bridle in their teeth, and make a mock of God. And what shall follow of that? Over and besides the things which we have seen here before; Moses adds, that God will smite such despisers with diverse plagues. First that he will send them enemies; and give them power to destroy and to consume them, insomuch that they shall persecute them even in their dead carcasses, so as when they be discomfited, he will not do them the honor to suffer them to be buried, but leave them for mere for the crows, and for the beasts of the earth: and moreover that he has diverse other means to plague them in their bodies; by sending them diverse diseases, as cankers, and other bots and scabs, whereby they shall be brought to such an after deal, that they shall not have as it were any more understanding, but be utterly out of their right wit, so as they shall grope at noonday, as the blind do in the dark. And surely the sorest point of God's vengeance, is when men be so overthrown that they have no more the heart to return unto him, nor be able to recover themselves to acknowledge their faults, and to perceive that when the hand of God does visit them, there is no help except they make their refuge to his mercy: but abide astonished as men besides themselves. By which means God shows himself to be a mortal enemy unto them.

Now as touching that which Moses speaks here of enemies: we see again how God holds the hearts of men in his hand: so that if we be in peace and anon war is made against us, and we wot not wherefore: (as I have already showed) it is because God is angry with us: and that forasmuch as we have spited him, he must also war against us. He has soldiers enough. As soon as he makes any sign (as says the Prophet) all the earth is moved; even though a little while before, no man thought to have stirred. Let us therefore understand that when wars are toward in the world, God shows tokens of his wrath. It is certain, (as we have already said) that albeit we serve God faithfully, and stand in his protection: yet we shall not cease to have enemies. For it is his will to exercise us by that means: and it is the state of the Church, as it has also always been. But this good comes thereof, that God will maintain us against our enemies. When they have devised wonders against us, yet shall they not bring their purpose about. They shall be disappointed. And though they be as fierce as lions, and full of desperate rage: yet will God tame them at the last: all though they continue in purpose to devour us, yet they shall not have the power to do it: But (as has been said afore) if they come against us one way, they shall flee seven ways. But now it is said contrariwise that although we be of power above our enemies, and do set upon them in never so good order: so as the victory may seem to be already gotten on our side, (as we see how the wicked be enflamed with pride and presumption) yet when we think ourselves to have gotten the goal, God will touch us with such a fear as we shall not know which way to run fast enough, but every of us shall be at his wits end. Let us understand hereby, that when God stirs up wars to chastise us, though we be never so well furnished, and have all the means that may be to resist; yet must we needs perish if God be against us. For victory is not obtained by the force and valour of men, but by the power of God, who for that cause is called the Lord of hosts. And there is none other help for us, but to be at peace with God, that he may brood us under his wings: accordingly as he uses the same similitude, that he will play the part of a hen towards her chickings. For then shall we be safe though all the world conspired our destruction. And albeit that our enemies be never so mighty and strong, and fully minded in their malice to destroy us utterly: yet is it sufficient that God does warrant us and that albeit we have no succor of men, yet are we sufficiently fortified by his only power. But if we proceed to offend him: and he sees that when he has spared us to recover us unto him; we have lever to be adversaries unto him and to continue in our rebellion: then after he has borne with us long enough, he must needs bring us to this point of being consumed by the hand of our enemies. And although others seem as wicked as we, and that God does not prosper them more than us: let not that deceive us. For God will sometime give victory to the wicked, which are no better than we, but peradventure worse; yet will he not fail to destroy us by their hands, and yet they shall have their turn as well as we. But in the meanwhile, we must not think that this threatening is delivered in vain. Therefore let us not compare ourselves with others, saying, O, are not they offenders as well as we? And has not God good cause to punish them? Yes, he has for but he knows the due time and season, and he can use them as seems good to himself: but let us prepare ourselves to abide his blows if we stop our ears against his threatenings, and sleep when he would waken us. For if we give no credit to his threatenings, we must feel by effect, that he who pronounces them, has power to put them in execution, and that he speaks not, as they say, to scare little children. It is certain that God will threaten often before he execute judgment. But therein let us consider his long patience in tarrying for us. And if we abuse the same, it will be nought else but a heaping up and a doubling of God's wrath towards us: insomuch that it had been better for us that he had rooted us out the first day, than so long to have forborne us. Let scoffers say, that respite is worth gold. But there is no respite so long which we would not redeem with a hundred deaths, if it were possible, when we have been so stubborn against our God, and so disobedient to his word, that we have made but a laughing matter of his giving of some token of his anger. Let us therefore consider, that whilst that God does spare us, he gives us leisure to return unto him: and that if our enemies have forborne us, it is of his favor showed unto us, that we might prevent his wrath. But if we will not hear him when he speaks, nor receive his warnings: it behooves us to give ear to these his threatenings here denounced, and he must be fain to send us to another school. It is the wonderful goodness of our God, that when we have thus provoked him, as we see; yet he forbears us, and all to recover us unto him, not by forcing us with main strokes, but by alluring us after a loving manner, being ready to receive us to mercy, as though he were not a Judge to vex us and to condemn us. But what? When we have contemned all this, it must fall out in the end (as I have said afore) that our Lord must stir us up other masters, so as the wicked may rise up against us, and seek to make a slaughter of us by butcherly murdering of us, being in very deed the executors of God's vengeance, whereof we were warned long beforehand, and made but a laughing game of it, continuing still in our sins and wickedness. That is the cause why I said, that so long as God speaks unto us, and we condemn ourselves, and acknowledge our sins, and seek atonement with our God that we may live in peace in this world: although it be God's will, that we should have enemies and be kept occupied with wars, yet notwithstanding he holds us still in his keeping and we be maintained and defended by his power and goodness.

Now as to what Moses adds, That the dead carcasses should be eaten of crows and of wild beasts, and that there shall be no man to drive them away: it seems to be a vain threatening: for it is no matter whether it be so or not. If a man is buried when he is dead, what is he either the better or the worse for it? It seems then, at the first blush, that this should not be greatly regarded. But GOD meant to show that he will make his wrath felt even in the bodies of them that be dead. And in very deed, burial is a privilege that GOD has given to mankind for a warrant of the resurrection. Let us not think that the use of burying the dead is proceeded of a foolish superstition, or that men devised it. It is true that the heathen have used it, and that was a witness against them: And at the last day, they shall be convicted by their using of that Ceremony, which should have taught them to look for the last resurrection; and their not considering of it is inexcusable. For our burial ought to be unto us as a lively glass or portraiture, to show unto us that we be not created to go after such a sort in corruption, as though there were not another life, and that we should not be restored unto a new state. And it serves always for a larger declaration, that mankind perishes but for a time, and that their bodies shall be renewed. Now forasmuch as burial is as a memorial of the Resurrection as I said afore; therefore is it given to men as a prerogative, to be buried: in respect whereof there is used an honest comeliness, as who should say that we which remain are taught as it were by eye sight to look continually for a second life. For the dead also bears a certain mark in his body, that he is as it were laid up in safe keeping, until the day come that GOD will raise the dead again. Now on the contrary side: whereas it is said that men shall not be buried, but that they shall be eaten of beasts and fowls: it is as much as if God meant to deprive them of the common benefit that he had granted to all mankind: and as if he had showed openly that both in life and in death they were accursed of him. And that is the cause why it is said: Thou shalt be Buried with the burial of an Ass; which thing was spoken by the Prophet to a King, even the King of Judah. But yet, because he would not be corrected, and that whereas GOD had given him the honor to bear in his lifetime the figure of Jesus Christ: yet notwithstanding forasmuch as he had abused the same and given over himself to all ungodliness: thou shalt be buried with the burial of an ass (says the Prophet.) We be hereby warned to have very great regard of all the corrections that GOD sends us: yea even of the very least: that we may always be stirred to fear. For what is the cause, that we pass over so many chastisements of GOD, without profiting by them? Because we shut our eyes willfully, and unless we are compelled by utter force and necessity, we are contented to bear ourselves in hand, that it is not GOD that chastises us: and (as we shall see hereafter) we fall to such blockishness, as to attribute all to fortune. Let us therefore be admonished to mark all the corrections which GOD sends us, both upon ourselves, and upon our neighbors, that we may receive warning by them. It seems to be but a small matter, not to be buried: yea but yet will God have it noted, and to be understood that it is his hand, and that he shows himself as Judge against such as have offended him. Seeing that GOD will have his Judgments known in so small things? let us be advised to have more wit and discretion. As often as GOD gives us (as you would say) but a fillip, let us be moved to think on him and not tarry until he draws his sword, or bends his bow to hit us with a mortal wound: but let us by all manner of means humble ourselves under his hand. Moreover we have here, a Testimony of the life everlasting. True it is that this point was not so plainly declared in the law, as it is to us in the Gospel, neither that we should rise again to the heavenly glory, nor that we should live with God after our death. But yet for all that, the old fathers did not lead the life of beasts, neither did God leave them in such ignorance, as to have their faith closed up in this present world and in this transitory life. For here we have a record, that when we have finished the course of this life, there is yet a greater Judgment prepared for all men. And if GOD does forbear us here, and notwithstanding that we escape all the curses mentioned in the law, even to the end: yet must we come to a greater reckoning. For it were a needless matter, for GOD to speak of depriving men of their burial, if (as I said even now) he had not a farther meaning in it. Therefore let us so use this doctrine, as we may be provoked to have an eye to the life that is yet hidden from us, and which we look for by faith; and let us not think it shall greatly avail us, when GOD punishes us not in this world. For it is far better for us to linger here beneath, and to be always in miseries: than to enjoy our ease and delights, and that in the meanwhile GOD should but tarry for us, to thunder upon us when he has taken us out of this world. Thus you see whereunto this Text of Moses does serve us, where he says, That the birds and beasts, shall eat our carcasses, and that no man shall drive them away.

Now if God gives such tokens of his wrath on the bodies that have no feeling: what shall become of the souls, wherein is the very seat of evil, and the kingdom of Satan? For our hands, our feet, our eyes, and our ears, offend not of their own proper moving; but by the direction and provocation of our wicked thoughts and affections. And whereby all those things, or whence proceed they but from our souls? Seeing then that the bodies which were but instruments, do feel the wrath of GOD, and do answer to the same as we see: let us not suppose that the souls go quit. Let us therefore look evermore higher than to this transitory life for to waken us. and to make us to walk in such obedience, that after we have fought against sin, and against Satan, and have been exercised in patience, and in diverse afflictions in this world, having done our endeavor to serve GOD with all diligence, our souls may be taken up to rest, and that our Lord in likewise may show the self-same favor upon our dead bodies. Notwithstanding, this favor and blessedness of having their bodies buried, does not always happen to the faithful, whereas it falls out that many of the wicked are very honorably buried; howbeit that the same is nothing to them, neither is their state any whit bettered thereby. We see what is said in the Psalm concerning them that have faithfully served GOD: namely, that their bodies were laid out for a prey to the fowls, and the beasts; and yet were they the children of GOD. And albeit that this be a testimony of God's wrath upon the wicked: yet may it oftentimes come to pass, that our Lord will use the same manner of chastisements upon his own people: And yet it shall be nothing to their hurt.

True it is, that we must evermore humble ourselves, when such a thing happens, and we must understand that such things be as it were marks of Adam's sin, and of the corruption that is in us, and also of the offenses which we have committed: and yet for all that our Lord in the meantime turns this evil to good, when he permits the faithful to be deprived of burial. We see what is said of the wicked rich man and of Lazarus. It is said, that the rich man died and was buried: behold how the worldly pomp is bestowed on the reprobate. It seems that his soul should have been received into paradise when his body was sumptuously carried and used with great ceremonies. And what of Lazarus? He died too. But what mention is there of his burial? None at all. Whereby our Lord Jesus does us to understand, (for it is he that speaks it) that we must not stay altogether upon these visible things. But yet this threatening (however the case stands) is not in vain. What is to be done then? Let us gather generally (as we have said) that burial serves to lead us to the hope of the heavenly life, and of the resurrection which we must hope for. Thus much concerning that point.

When we bury them that be dead before us, let it serve always to provoke and to stir us to understand that we are not created to live only in this world: but that there is another better life prepared for us. And again, when we see that our Lord deprives any of their burial, let us understand that he therein shows his wrath.

Nevertheless it is better sometimes for a man to be devoured of beasts and birds, and to be chastised of GOD after that sort in his body for the sparing of his soul, and to have a temporal condemnation, than to perish forevermore: It is better sometimes for a wicked man to be hanged, than to die in his bed. For how many do we see to gnash their teeth against GOD, when he has patiently tarried for them, and given them so many plain and apparent tokens of his wrath for their conversion; and yet nevertheless they make a mock of him, and still continue obstinate in their rebellion? When a wretched ill-doer is condemned by men, he is ashamed of it and cast down in himself, and acknowledges and bewails his sins. This condemnation then, which he bears in his body, albeit that it is an execution of that which is here spoken by Moses: does serve to his salvation; and therefore let us bear away these things. Moreover when the faithful, even the very martyrs are burned, and their bodies consumed to ashes, so as they have not that which should be common to all mankind: let us understand that GOD converts the same to their welfare, and that their glory is thereby doubled. As how? It is certain that this is a threatening of God, as be also all diseases. But when our Lord saves so, he means that they be the ordinary means, which he uses to correct our sins: but yet nevertheless he fails not to chastise those so with his own hand, which have not offended him: or at leastwise whom he means not to pursue with rigor. This is in sum that which we have to bear in mind concerning this Text.

Now let us come to that which Moses says further. He says that GOD will strike the despisers of his law with many diseases. He has spoken heretofore of fevers, and of the hot disease, and of the yellow jaundice, and of such others: now he speaks of the Itch and canker and of other worms and scabs. Where also mention is made of the Hemorrhoids, as some do expound them; all these aforesaid things be the weapons of GOD, to punish the offenders of the Law. To be short, they be his men of war to encounter with us, when he sees that we take heart of grass against him. And truly when we favor our own lusts to violate his righteousness, and to break the order which he has established among us: and when he sees our lusts to be so inordinate which are thieves and robbers: he arms his people and substitutes which be the diseases that are here spoken of, and other sorts. Let us therefore learn, that whatever diseases we suffer in our bodies, the same be all messages of GOD to make us to feel his wrath, because we have offended him: but especially the extraordinary diseases, as when GOD sends upon us the sicknesses that are not usual amongst men, for the curing whereof they can hardly find any mean, or else it is altogether impossible to do it, by reason of the strangeness of the things: then means GOD to make us to feel his anger toward us double, and to show us that we have provoked him too too much. But we think very slenderly of this. For contrariwise concerning the common diseases, the ordinary having of them makes us to think that they proceed not from God. They say: there is a man that has a fever: and there is another that has the murre & the pox, or some such other disease. Well, these be things wherein we be hardened. As how? By custom. And must God in the meanwhile lose the possession of his right? If he does still show himself a Judge towards us, in chastising us: is that a reason why we should forget him, and have no regard of his hand? But however the case stands, such is our blockishness. I would God that the examples thereof were not so notorious as they be. But let every one look to himself, and see if the customableness of sicknesses cause us not to turn our back upon God, & to have the less regard of his judgments and of our own sins, so as none of us finds any fault with himself. Thus much touching the common and usual sicknesses. And as for the extraordinary diseases, we see how men are hardened by them also. I pray you have we not seen that God within these fifty years has brought up new diseases, against whoredom? Whence comes the pocks and all these other filthy diseases, which are not to be reckoned up at this time? Whence come all these things but from GOD, who utters such vengeance as erst was never known? The world wondered at it, and for a time, men were greatly afraid of it: but yet of all this while they have had no consideration of the hand of God. And at this day it is become so ordinary a matter, that the despisers of GOD, I mean the lecherous sort and the whore hunters, which give over themselves to all lewdness, do but wring their groins at it. Though GOD smite them with that kind of leprosy (for it is a kind of leprosy in very deed) so as they be eaten with the fretting thereof and with other filthiness; yet they cease not to follow their trade still and to mock at it: and truly it seems a very strange case, that such a punishment of GOD should be so turned to a scoff. What a jesting make they nowadays of their bawdry when they be thus punished at the hand of God? How comes it to pass, that they themselves do make a jesting and scoffing at it, as it were in spite of God, and that whereas he calls them to humble themselves in sackcloth and ashes, they do but blurt out their tongues at him, and are so far from being ashamed of their doings, that even as it were in spite, they make a sport of their own filthiness and miseries. We see then how froward men be, seeing that they can profit no better in God's school. I mean not in the school of his doctrine, where he speaks unto them, but when he smites with heavy strokes, and also raises up wars and troubles, which ought to make men besides themselves for fear: but yet in the meanwhile this is not written in vain. Let us therefore be better advised: and when GOD sends us any strange diseases; let us understand that our sins be multiplied and that GOD must therefore be more moved than ever he was. Wherefore let the same bring us to repentance, and let us not double our iniquities: for in the end, we shall find the thing by experience, which we saw even now; namely, that when the evil shall stick to us, yea even in our marrow and in our bones, until we be utterly consumed. Besides this God has other manner of means to punish us, and when he perceives that the usual means prevail not, then has he other rods laid up in his storehouses; as it is said in the Canticle. Yea and we shall see what it is to walk at all adventures against him: namely that in the end he will overtake those folk overthwartly with a crooked measure, which play the ignorant fools after that fashion, and do nothing but scoff and shake their ears, when he has punished them one way or other. Let us not tarry therefore till GOD use such extremity towards us: but being warned beforehand by that which is mentioned here, let us look to it, and consider that look how many sorts of diseases he sends us, so many witnesses he sends to prove that we have sinned against him: that we might think thereon and turn to him again with all lowhness.

I said erewhile, that the very uttermost of all, is this which Moses adds in the end: to wit, That GOD will smite us with astonishment, and that we shall be blind groping at full midday, as the blind in the dark, and that our heart shall be amazed. Hitherto we have seen that God shows a singular favor towards men, in afflicting them in their bodies, when they have their minds still in quiet, that they may be patient. For they feel their sins and bewail them, and they cease not to call upon him that chastises them. And in very deed it is sometimes seen, that the grace of GOD is much more manifested towards such people, than if they had no such great afflictions. As for example: If GOD spares a man, and he serve God: we see that God blesses him. When we see a sound and holy life in one, we will say, here is a man that serves GOD, and God also shows himself gracious towards him. Again we see another that is visited with great diseases, every man has pity and compassion on him; he pines continually, and has vehement pains, he is vexed with diverse maladies, and the very remedies that are given him are so grievous that nothing can be more: yet notwithstanding this man ceases not to hold himself in quiet, confessing his sins and craving pardon of GOD: we see such a patience as moves us to glorify God; and the party continues still in prayers and supplications. When a man is thus mortified, and GOD holds his heart still in awe, so as the party continues in obedience under his hand; then perceive we a great grace of GOD in the midst of those chastisements. But when we be without reason in our sickness, and play the mad bedlams, and stand chewing upon the bridle and wot not which way to turn us; and of all the while never make any countenance of fleeing unto God for relief, it is even the full measure of all misery.

Therefore it is not without cause, that Moses having spoken of the sicknesses and griefs that GOD sends upon men's bodies, and likewise of extraordinary chastisements, which constrain men in spite of their beards, to feel their sins, adds here; God will strike thee with blindness, yea and he will so strike thee, that thy wits shall be amazed: thou shalt grope at noondays as in the dark: thou shalt have no more sense or feeling in thy heart: but thou shalt be altogether blockish. And here we be warned again, that the chastisements which happen to us in our minds should be more dreadful unto us, than all that we can suffer in our bodies. It is true that our nature draws us clean contrary; for we be so tender and nice in our bodies, that as soon as we feel any grief, by and by we cry out, and lose our patience; and therein we see a part of our brutishness. For if we had any drop of stayed understanding, we would a hundred times be more afraid of the chastisements that God threatens to our souls, than of all that ever we can endure in our bodies. In what case is a man, when he is forsaken of GOD, so as he seeks him not any more, but endeavors by all means to hide himself from his presence? Surely when we come to that point, if we could pluck God out of his seat, we would gladly do it. He that seeks such hiding-holes to convey himself from coming unto God; does what he can to rob him of his majesty, and he is loath to come to present himself before such a Judge.

And truly, although a man have no further harm than this blockishness, so as he feels not his own misery; is it not a token that God has already given him over to a reprobate mind? Yes: for there is not a more evident sign of reprobation, than to be without remorse or scruple of conscience. Moreover, when a man is frightened and out of his right wits, in such wise as he knows not which way to turn him, and has no more taste or feeling of God, nor can any skill to lament for his sins, or to ask forgiveness of them, and to repent of them: but gnashes his teeth, and bites the bridle like a Mule: is not that a dreadful thing? When we behold such glass, our hairs stand upright, and even nature forces us to it. And yet for all that, if we think not upon it, that we may stand in awe, and walk in fear and humility, is it not a tempting of God? Let us learn therefore not to harden ourselves in such wise as God should be forced to fall to this rigor, wherewith he does here threaten his people: namely, that he will make them grope as the blind in the dark, and that they shall have neither understanding in them nor discretion: that he will make them to fall in such a fear, as they shall not know whether they be living creatures or not: nor perceive whether there be a God that will receive them to mercy, and whether they shall prevail in calling upon his name, or not. Let us not tarry till such evil does come upon us. For it is a deep pit, out of which very few can get forth. Indeed God will sometimes bring his people to that point that they shall not know where they be, and they shall be so greatly afraid and so troubled therewith, that they shall become dull and blockish: this is well seen. But he lifts them up again after that he has brought them low. However, for as much as this example is very rare, let us not tempt our God; but when he afflicts us in our bodies, let us understand that he spares us greatly, and that he mitigates the rigor of his wrath, and let us be no more so impatient as we have been wonted to be. Albeit that the grief be hard and bitter to us, yet let us confess: alas: but yet God has not touched me in my soul. Let this come always in our remembrance, to the end that we, acknowledging the goodness of our God in that he forbears us, may return unto him; and not doubt, but that he is ready to take pity upon us, when we seek unto him unfeignedly. Let that serve for one point which we have to remember in this lesson, where mention is made of the said blockishness.

Now Moses says expressly, that the transgressors of God's law, shall grope at noonday. As if he should say: notwithstanding that God give them many occasions to rejoice, yet shall they be frightened in such sort, as they shall not take hold of any grace, but be as blind wretches. Seeing it is so, let us mark farther that although God does mitigate our griefs, and comforts us; yet does that serve us to no purpose, if he give us not the wisdom to understand his goodness. And we must understand, that we are not able to enjoy the good that God offers unto us, when we be destitute of his holy Spirit. And this is one execution of that threatening that is here mentioned. True it is that we should always return to this point, that our Lord desires not the utter confusion of sinners: but that for so much as such miseries do happen oftentimes, we should not tarry till they light upon our heads; but rather seek the remedy, to the end that God have not occasion to withdraw himself from us. However the case stands, let us first of all mark, that God directs this doctrine to such as have been trained in his word, as we have already said. It is certain that he is Judge of the world: yet notwithstanding we well deserve to be chastised, after a more boisterous fashion, when we have been taught at his mouth, and have rejected his will, and be so far forth corrupted that we make but a jest of his word: and that whereas he sought to retain us as his people; we have despised him. It is very meet therefore that we should be grievously punished, and therefore let us think, that seeing God does us the favor to let us have the pure doctrine of the holy scripture, the same serves to bereave us of all excuses, and also to quicken us up to walk so much the more in fear.

But herewithal let us mark farther, that God does not only use threatenings towards us, but also daily exhort and allure us unto him, to reconcile us to him: showing that for his part, he is ready to come to atonement, so we condemn our sins, and return to his mercy. What else is the Gospel, that we hear every day, but a message of reconciliation, as Saint Paul calls it in the second to the Corinthians?* Seeing then that God sends us a herald to declare peace unto us, and to show that he is ready to do away all our offenses, let us take heed, that we use this time of our salvation, to receive the grace that is offered unto us in due season, as the Prophet Isaiah tells us, and as Saint Paul says,* using the same testimony. Again when we have been overmuch hardened, and that God has patiently waited for us, and we still continue in our sins: let us not think that he in the end has either given over or forgotten his office. We must needs yield an account of such unthankfulness. When we forsake the salvation whereunto he called us, and despise him out of measure: such willful stubbornness must of necessity come to reckoning. Then let us stand in fear: and as often as we hear speaking of the grace of God which is offered unto us in our Lord Jesus Christ, let our hearts be inclined to receive it: and let us give way unto God to come in. And when we go unto him, let it be done with bewailing our sins, and with yielding ourselves guilty, not only in word of mouth, but also with such grief of heart, as may prove that the evil displeases us. And when we thus dislike of ourselves, let us not abide till our Lord put in execution the threatenings that he sets forth here, but let us turn them to our commodity. And when we hear the promises of the Gospel, let us remember the threatenings also: that we may be so much the more provoked, and every man make haste to receive the good which is offered unto us to enjoy and to possess, unless the fault be in ourselves.

Now let us cast down ourselves before the majesty of our good God, with acknowledgment of our sins: beseeching him to make us to feel them yet better, until we be utterly beaten down in ourselves, and seek for the remedy whereunto he calls us: namely, that being guided by his holy spirit, we may increase and profit more and more in all holiness and righteousness, and that we may endeavor so to glorify him in all our whole life; as in the end we may attain to that same everlasting glory, unto which he calls us: And so let us all say: Almighty God heavenly father, etc.

On Monday the 23rd of March, 1556.