Then such a knowledge ought not only to stir us up to the worshipping ⟨image 18⟩of God, but also to awake us, and raise us to hope of the life to come. For when we consider that such examples as God showeth both of his mercifulness, and of his severity, are but begun, and not half full, without doubt we must think, that herein he doth but make a show aforehand of those things, whereof the open disclosing and full deliverance, is differed unto an other life. On the other side, when we see that the godly are by the ungodly grieved with afflictions, troubled with injuries, oppressed with slanders, and vexed with despiteful dealings and reproaches: contrariwise that wicked doers do flourish, prosper, and obtain quiet with honour, yea and that unpunished, we must by and by gather, that there shall be an other life, wherein is laid up in store both dew revenge for wickedness, and reward for righteousness. Moreover when we note that the faithful are often chastised with the rods of the Lord, we may most certainly determine that much less the ungodly shall escape his scourges.1 For very well is that spoken of Augustin. If every sin should now be punished with open pain, it would be thought that nothing were reserved to the last judgement. Again, if God should now openly punish no sin, it would be believed, that there were no providence of God. Therefore we must confess, that in every particular work of God, but principally in the universal generality of them, the powers of God are set forth as it were in painted tables, by which all mankind is provoked and allured to the knowledge of him, and from knowledge to full and perfect felicity. But where as these his powers do in his works most brightly appear, yet what they principally tend unto, of what valour they be, and to what end we ought to way them: this we then only attain to understand when we descend into our selves, and do consider by what means God doth show forth in us his life, wisdom, and power, and doth use toward us his righteousness, goodness, and merciful kindness. For though David justly complaineth, that the unbelieving do dote in folly,2 because they weigh not the deep counsels of God in his governance of mankind:
Then suche a knowledge ought not only to stirre vs vp to the worshyppyng ⟨image 18⟩of God, but also to awake vs, and rayse vs to hope of the life to come. For when we consyder that suche exaumples as God sheweth bothe of hys mercyfulnesse, and of hys seueritie, are but begunne, and not halfe full, without doubt we muste thynke, that herein he doothe but make a shewe aforehande of those thynges, whereof the open disclosynge and full delyueraunce, is differred vnto an other lyfe. On the other syde, when we see that the godly are by the vngodly greued with afflictions, troubled with iniuries, oppressed with sclaunders, and vexed with despitefull dealynges and reproches: contraryewyse that wicked dooers doo flourishe, prosper, and obteyne quiet with honour, yea and that vnpunished, we must by and by gather, that there shall bee an other lyfe, wherin is layde vp in store bothe dewe reuenge for wyckednesse, and rewarde for rightuousnesse. Moreouer when we note that the faythfull are often chastised with the roddes of the Lorde, we may moste certaynly determyne that muche lesse the vngodly shall escape his scourges.1 For very wel is that spoken of Augustin. If euery synne shoulde nowe be punished with open peyne, it woulde be thought that nothynge were reserued to the laste iudgement. Agayne, yf God shoulde nowe openly punyshe no synne, it would be beleued, that there were no prouidence of God. Therfore we muste confesse, that in euery particular woorke of God, but principally in the vniuersall generalitie of them, the powers of God are sette foorthe as it were in paynted tables, by whyche all mankynde is prouoked and allured to the knowledge of hym, and from knowledge to full and perfecte felicitie. But where as these his powers doo in his workes moste bryghtly appeare, yet what they principally tende vnto, of what valoure they bee, and to what ende we ought to waie them: this we then onely atteyne to vnderstande when we descende into our selues, and doo consider by what meanes God dooth shewe foorthe in vs his lyfe, wysedom, and power, and dothe vse towarde vs his ryghteousnesse, goodnesse, and mercyfull kyndenesse. For though Dauid iustly complayneth, that the vnbeleuynge doo dote in folly,2 because they weye not the deepe counsailes of God in his gouernance of mankynde:
- 1De clui. dei. cap. viii.
- 2Psa. xcii.vii.
