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

The .xxxviij. Sermon, which is the first vpon the tenth Chapter.

1 MY soule is cut off in my lyfe. I vvill leaue my complaynte vpon my selfe, I vvill speake in my bitternesse.

2 I vvill say too God, condemne mee not, shevve mee vvhy thou pleadest agaynst mee.

3 Is it good for thee to doo mee vvrong, or too caste avvay the vvorke of thine ovvne handes, and to cleere the deuice of the vvicked?

4 Hast thou eyes of fleshe? lookest thou after the maner of men?

5 Are thy dayes as the dayes of men? are thy yeares as the yeares of a mortall man,

6 That thou shou••dest serche out mine iniquitie, and make inquirie of my sinne?

THe things that are spoken here by Iob, may well bee spoken by euery of vs so [ 50] farrefoorth as they bee good and holy prayers made vnto God, and as he will allowe them. And first of all, if wee bee pressed with anguish, wee may well say that we shall get no good by aduaūcing ourselues against God in going to lawe with him. Secondly, we may desire him too make vs feele oure sinnes. For the cheefe con∣demnation that hee shall pronounce vpon vs, shall boote no whit to oure saluation, except wee bee touched to be ouerthrowne in our selues. For a man muste become his [ 60] owne iudge and condemne himselfe, if he will bee quit at Gods hande. Also we may well marke all the shewes that are added immediatly, that is to witte, that it is no reason that God shoulde giue the wicked shorte occasion too like of theyr blasphemies and lewde dealings: and that on the othersyde, hee is no earthlye creature that hee shoulde bee desyrous too reuenge himselfe: and finally that wee bee the woorke of his handes. Lastly [we may well saye] that hee neede not too put men too the racke too boulte oute their misdeedes, for all is knowne vn∣too him. So then wee may well vse the woordes that are reported heere, in good sorte. But wee see howe Iob vt∣tereth his passions where with hee was caryed away: not that hee resisted them not (as I haue declared asore:)

and yet for all that it is not to be gathered but that in the meane while hee was cōbred with them a the first brunt. And he confesseth here, that he was in suche bitternesse, that although he should gayne nothing by it, yet could he not but strengthen himselfe in his complayntes, or rather giue them theyr full scope. For the Hebrew woorde that is put there, signifieth bothe to leaue or let looce, and also to fortifie or strengthen. Therefore let vs marke well that Iob speaketh heere as a man ouerfull of passions. Neuer∣thelesse hee knoweth what the nature of God is, and re∣streyneth [ 10] himselfe, neither laboureth he to make his own cace good by accusing God. But contrariwise he confes∣seth that hee is amazed, and as it were out of his witte, as men say. And therfore he resorteth to praying vnto God, that (before hee condemne him) hee shoulde shewe him wherefore hee goeth to law with him, and that before he bring him downe to that poynt, he should make him per∣ceyue the reason why hee indureth it. And now let vs go through with these matters from woorde to woorde. He sayeth, My soule is cut off in my life. The Hebrew worde si∣gnifieth [ 20] oftentimes to mislyke, as if he should say, my soule is wearie of my life, or I am lothe to liue any longer. But the truer meening is to say, My soule is cut off in my life. And why so? For although he were alyue: yet notwith∣standing hee confesseth that his state was such as he was euen as good as deade. Behold (sayeth he) my lyfe is no lyfe. For I lyue in death. And thus yee see that his mee∣ning was so. And hereby hee confesseth himselfe to be as it were past hope: yea verely as in respect of Gods hand∣ling of him. Hee had still a hope in God: howbeeit, too [ 30] truste therevnto, it behoued him to go out of his owne person. And this is a poynt whiche wee ought to marke throughlye. For if wee looke but vppon oure presente state, what can wee doo that wee shoulde not bee vt∣terlie ouerthrowen by it? And for proofe heereof, al∣thoughe a man bee at his ease, yet hath hee no conti∣nuance too beare oute the inconueniences of this lyfe: and if hee looke vppon his owne frayltie, hee is besee∣ged with a hundred deathes, and hee hath but a sha∣dowe of lyfe. But speciallie when God scourgeth vs, [ 40] and sheweth himselfe as oure aduersarie, so as it shoulde seeme hee will thunder vpon vs, so as on the one side we consider oure sinnes, and on the other syde haue an eye too this so perfect and highe rightuousnesse whiche is in God: it is certayne that wee cannot conceyue any hope of saluation in oure selues. Notwithstanding, they that suffer themselues too bee ouercome by suche temp∣tations, doo well shewe themselues to bee ouerdull, that is too say, that they haue not any suche feeling of Gods iudgement as they ought too haue. For whosoeuer is [ 50] touched rightlye and to the quicke, shall feele himselfe as it were in hell when hee bethinketh him of his sinnes, and speciallye if God summon him before his seate, and make him feele howe gyltie hee is. It is not for nought then that I tolde you that Iob confesseth himselfe too bee as it were paste hope, yea verely as in respect of him∣selfe. Neuerthelater, so it is that hee tasted Gods mer∣cie and fatherlye loue wherevntoo hee alwayes had his recourse. That was the thing whereby hee was sustey∣ned, and ouercame so greate a temptation. And it is for [ 60] vs also to do the like. For after wee haue considered oure sinnes and bee sory for them: wee must herken too this sweete and amyable voyce, whereby God calleth vs too himselfe, for he promiseth not saluation and life too the Angels onely, and to such as are able to shew themselues rightuous: for if it were so, there were not that man i•• the worlde which should not bee shet out from lyfe and saluation. But God declareth that he will be fauorable to sinners, which are vtterly cast downe in themselues, so as they know not where to become. Yee see then howe it is not in our selues, but out of our selues that we must seke comfort whē we haue sorowed at the sight of our sinnes. And when wee feele such troubles as we see nothing but hell open before vs to swallow vs vp: then must wee lift vp our eyes aloft, too looke vpon the inestimable good∣nesse of our God, whereby hee is willing to call vs to sal∣uation, notwithstanding that wee bee as good as damned alreadie. Thus ye see what we haue to note vpon the first place. Now wheras Iob sayeth, that seeing it is so, Hee will take leaue to talke against himselfe or vpon himselfe: therin he declareth that he meeneth to bewray the passions wher∣with he was turmoyled, whiche of themselues were euill and damnable. Neuerthelesse Iob intended too lay them foorth, to the end men might know that he was oppres∣sed with heauinesse, yea euen with such heauinesse as hee saw no remedie, but was fayne to make his moane so, be∣ing a frayle man. But the holye Ghost had yet a further foresight. For he ment that Iob should bee a Prophet and teacher vnto vs, to giue vs warning what oure affections be. For it behoueth men to know themselues, and to be warned of their infirmities, that they may take heede too themselues & brydle thēselues, for somuche as if they let themselues at liberty, they shall keepe neither meane nor measure. Lo howe wee ought too applie this lesson too oure instruction. Neuerthelesse it behoueth vs to marke well this speeche where Iob sayeth that hee will take li∣bertie to make complayntes agaynste himselfe. As if hee shoulde saye, I knowe I shall gayne nothing by standing in contention with God. Yee see then that the Preface whiche he vseth, importeth a very profitable lesson. For men are of opinion that they shall discharge themselues well ynoughe, if they maye frette and grudge agaynste God. And heere yee see wherein the wicked comforte themselues: For beholde, it wyll seeme too them that they are well eased of theyr burthen, when they haue spewed out some blasphemies and vttered theyr impati∣ence: and yet for all that, it booteth them nothing at all, they make theyr cace muche woorse than it was. If wee haue any thing that ouerlodeth vs, well, if wee can caste it too the grounde, wee bee vnburthened: it is true: but If I haue a greate burthen vpon my shoulders or betwixt myne armes, and I woulde caste it vpon myne heade, and make a greate striuing to doo it: that were the nexte waye too breake my necke. And what haue I gayned by that? Euen so is it with vs, when wee will pleade with God: it is all one as if wee woulde hoyse vp a burthen vpon our heade, and it muste needes fall vpon it for any thing that wee can doo, for whiche waye soeuer wee flee it shall lyghte vppon vs. VVee see then that men doo nought but destroye themselues when they vomite and spewe vp theyr murmurings and blasphemies after that fashion agaynst God. And thus yee perceyue why I sayde

that this lesson is greatly for oure profite. True it is that God woulde haue vs vse this homelinesse of vnburthe∣ning our selues intoo his lappe. But the manner of pro∣ceeding therein is verye diuerse, as it is sayde in the Psalmes, and in many other places of the holy scripture: the manner is, that wee shoulde consider that God will prouide for all, and that forasmuch as it is his office too gouerne the world, he can well remedie all our needes, and will giue vs releefe when we be ouerfore oppressed. Lo howe wee may lay all our cares and greefes in Gods [ 10] lap, and he will take charge of them, whereby we shall be eased of them, yea, if wee come to him with prayer and supplication. If we haue any heauinesse or greefe that nip∣peth vs, [let vs say,] well Lorde, it is in thee to succoure thy faithfull seruants when they pyne in payne. I come hither not knowing what shall become of me, if thou pitie me not. Now therefore when wee shall haue requested God after that sort, and he shall haue yeelded vs recorde that he hath not bene deafe to our desires, but that we are sure he hath heard them: that is a good discharge: for God [ 20] commeth still before vs, and receyueth our burthē which we deliuer vnto him. But as for those that harden them∣selues in their pryde, and are puffed vp with it and caried away by impaciencie: what do they? They bend them∣selues agaynst God, as if a man would shoote an arrow at heauen: and the same must needes fall backe vppon their owne heade: or as if a man shoulde cast vp a stone, and the same should light vpon his owne pate also. Ther∣fore when we make our complayntes, let vs be well ad∣uised that the same be done with all lowlinesse, yea, and [ 30] that we rest wholly vppon Gods prouidence, grounding our selues vppon the goodnesse and fatherly loue whych he hath shewed vs, and going vntoo him with prayer and supplication. If we do so: then shall we be vnburthened and God will prouide for all. But if we thinke to amende our cace by grudging and by casting foorth some bitter talke, it is certayne that thereby we shall bring our selues in worse plight than wee were afore. Yee see then what we haue to consider vpon this text, where Iob confesseth that if he giue his excessiue passions head, the same must [ 40] needes rebounde backe vppon himselfe or against hym∣selfe. But in the meane season hee declareth, that hys intent was not to lift vp himselfe against God, but to acknowledge that all the complayntes that hee shoulde make, came of the greefe that hee indured by his ad∣uersitie. Therefore let vs acknowledge our faultes: but yet when we haue acknowledged them, wee muste also seeke the remedie of them. Do wee perceyue that oure fleshe is vnable too beare the afflictions which God sen∣deth vs? Let vs runne vntoo him that hath the spirit of [ 50] strength, yea not for himselfe, but to deale it abrode to suche as haue neede of it. Nowe when men knowe their infirmities: what haue they too doo? Behold God telleth them that hee is able too helpe them, and streng∣then them. Seeing then that wee are warned so of oure diseases: why go wee not to the Phisition? But what? It seemeth too moste men that it is a sufficient discharge for them too say, it is true that I haue sinned, but I am a man of fleshe and bloude, I am neyther of yron nor steele, if any misfortune happen vnto me, I must needes [ 60] feele it. All this is true. But in the meane while wher∣too serue all the warninges that are giuen vs in the holy scripture? Serue they not both too shewe that when God warneth vs of our sinnes hee would haue vs to bee sorie for them, and that euerie of vs should hate himselfe seeing himselfe to bee such a one? Againe, wherto serue the promises also which hee addeth, but too make vs too come streyte vntoo him, praying him to performe them in vs, and that wee may not doubt, but that he is readye too succour vs whensoeuer hee seeth vs dryuen too ne∣cessitie? Yee see then that the thing which we haue too doo, is not onely to acknowledge our faultes, but also to come vnto God that he may amende them by his good∣nesse and by the grace of his holy spirite. And Iob sayth, that hee will crie vnto God, saying: Condemne mee not, but shew mee wherefore thou pleadest. Heere Iob speaketh still as a man troubled in his wittes. For he is very loth that God should proceede with him by the sayde secrete and hidden rightfulnesse whereof I treated yesterday: but he woulde haue God to examine him after his ordi∣narie manner. I sayde afore, that God hath giuen vs a sure rule in his lawe: and that if we be intreated according to our offences, we beholde Gods rightuousnesse which is set foorth there, and our inditement is giuen vs and layd afore vs in writing, insomuch that we see there the Arti∣cles that are proued against vs, yea and so well proued, as they suffize to cast vs. Therfore when men are scourged at Gods hande for their sinnes: then see they in the law, not onely their sentence of condemnation, but also all their whole inditement. There the matters are so layde foorth from poynt to poynt, as they be fayne to cast their heades intoo their bosomes. Howbeit forsomuch as God scourgeth not Iob after the ordinarie manner, but had graunted Satan leaue too trouble him: Therefore Iob sayth, Condemne me not till thou hast first commenced thyne action against me. And this is sayde, bycause Gods secret iustice is very straunge for vs to knowe: for our wits can∣not attaine therevnto. And why so? For we are alwayes desirous to knowe the reason why God worketh so: we would haue him accountable to vs. And whē God scour∣geth vs, and letteth vs not know wherfore: therevpon we are amazed, and we are angrie at it. How so? Is not God rightuous? Then must not all that he doth needes be ru∣led by reason and vprightnesse? Yes, but I see it not to be so, but rather the flat contrary. See how men are puffed vp to pleade against God, They make discourses within themselues, yea euen discourses of hartburning and su∣mishnesse. Thus yee see what Iob seeketh in this sen∣tence. But yet for all that, God was able to shewe hym playnly, yea say I, and to make him perceyue that how rightuous so euer he had bene, it was good reason that he should bee chastized for his sinnes. And wherfore doth he then make such protestation? for hee seemeth to beare men in hand that his case is good, if God would chastize him by the rule of the law. No no: But he rather hath re∣spect to the purpose of God: which is that he should con∣fesse himself vnfaynedly to be a sinner, and that although God had good reason to punish him so greeuously: yet notwithstanding hee did not punish for his sinnes sake. And for proofe thereof, he saw many wicked folke in the world, who were spared whylest he was punished: and as for his owne part, he had always indeuered to serue God

to the vttermost of his power. VVherefore then was hee so scourged, but bycause God had some other speciall cō∣sideration? ye see then what Iob pretendeth heere: that is to witte, to obteyne that God should handle him after an ordinarie manner, too the ende to make him perceyue his sinnes. And heerewithall we haue to apply thys present lesson to our owne instruction, and it will stād vs in great stead. The applying of it is, to pray God to shew vs wher∣fore he entreth processe against vs, and why he calleth vs to iudgement. For without that, al the chastizements that [ 10] we can endure are to no purpose: according as we see that the greater part of the world doo harden them selues a∣gainst God. VVee see how Gods scourges do beate both great and small: and in deede, euery man crieth, Alas that the wretched world is no better now adayes: but in the meane season where is the repentance? what auaile al these chastizements? It semeth that men haue cōspired to with∣stand God, and to beate backe his blowes: insomuch that if God giue them neuer so great strokes with a hammer, we see their harts are as stythes: and so farre off are they [ 20] frō softning, that they rather harden at it. VVherof com∣meth this, but bycause we want the wisdome and discre∣tion to know, why God pleadeth against vs? So then it is a very profitable petition for vs when we desire God that he should not simply condemne vs, but rather make vs to vnderstand wherein we be guiltie, and enlighten vs by his holy spirit, that we may enter into the examining of oure owne consciences, and when we haue well considered our sinnes, we may mourne for them, and not haue any other intent than to returne vnto him, and to yeeld our selues [ 30] confounded in them, that he may haue pitie vpon vs. Lo heere a speciall poynt. And besides this, there is yet ano∣ther second request: which is, that Gods punishing of vs may not bee to oppresse vs vtterly: but that he wil deale with vs after such a sort, as wee may haue leysure to be∣thinke vs of our sinnes. And this present request differeth from the other. VVhy so? If God shoulde come with so great and headie violēce at the first brunt, as we might be vtterly dismaid at it: what wold become of vs? VVe shuld not haue the stomacke to acknowledge, Alas, God is my [ 40] iudge, and yet he neuer ceasseth to be my father still. But as a miserable offender that is condemned, is as it were dulled when he is drawen to the gallowes, and is like as a blocke of wood vnable to receiue comfort though it be offered him: euen so ye see that we are in the same taking, when God doth by the sayd horrible extremitie begin to shew himselfe against vs. For [out of hand] we conceiue e∣ternall death, whiche is so combersome to vs, as it ouer∣whelmeth vs with suche darknesse, that wee haue not so much as one little sparke of good comfort to come vnto [ 50] him. VVe before possessed with such a fearfulnesse, as we haue not the witte to saye, alas my God, yet giue thou space of repentance to thy silly poore creature which pre∣senteth himselfe before thee. Therefore wee haue greate neede to returne vnto god after the example of Iob, pray∣ing him to indite vs before he condemne vs: that is to say, to deale so mildly with vs as we may haue respite too be∣thinke our selues. And heere ye see why Ieremy likewise sayth, Lord chastize thou me, howbeit with measure. For he sayth welynough, that if God listed to deale rigorously [ 60] with vs, we should be vtterly ouerwhelmed, we were past recouerie. Therefore he beseecheth God to chastize hym with measure: that is to say, that the chastizement may be tempered and moderated in such wise, as hee may reade and quietly examin his faults, to be sorie for them: and that therevpon he may also take hart to returne vntoo God in hope of forgiuenesse at his hand. Ye see then how it behoueth vs to do: and it is more than necessarie for vs to doo it. For we see how Gods scourges are continually sent abrode through the whole world: and the cause of the mischeefe is the same whiche I haue shewed already: that is to witte, bycause men cōsider not why God scour∣geth them and beateth them after that fashion. Agayne we see men are besotted with such a presumptuousnesse, yea and with such a foolish rage: as they thinke themselues al∣wayes able to iustifie themselues before God. Then see∣ing that this pride is so deepely rooted in our nature: we ought to be so much the more prouoked to make the said petition which I haue spoken of: that is to witte, that God should shew vs wherefore he sueth against vs: that is too say, that hee should make vs to feele our sinnes in suche manner, as we might be driuen willingly to confesse our selues guiltie, and afterward bee taught to returne vntoo him. But yet for all this, whensoeuer it shall please God to shew men wherefore hee pleadeth against them, there is not that man which hath not his enditement throughly framed already (no not euen the rightuousest man vppon the earth) I say euen according to the rule of the lawe, so as God needeth not to bring vs to his high iustice which is incomprehensible to vs: but only that we looke vppon our owne life on the one side, and on the otherside con∣sidering what Gods law requireth, comparing our works with the rule that God hath lent vs: and then shall we bee driuen to vtter confusion. VVherefore is it then, that mē presume so much both vpon their works, and vpon theyr vertues, and vpon their merites▪ It is bycause they neuer knew what Gods iustice is. For whereof commeth thys hypocrisie in the popedome, that men shall preache free will, merits, and satisfactions, and set vp their bristles in suche wise, and beare themselues in hande that they may come perking before God, yea and preace thither lyke shamelesse strumpets. They be full of filth and vnclean∣nesse, and yet notwithstanding they preache theyr owne merites: and they beare themselues in hand, that when they haue done amisse, they can well quit themselues a∣gaine by satisfactions. And whereof commeth such pride, but bycause they were neuer rightly cited before the sayd iudgement seate to feele how guiltie they be? Therefore lette vs marke well, that when wee desire God to shewe vs wherefore hee pleadeth against vs▪ the iustifying and quitting of our selues must not bee the marke that wee must shoote at: but rather we must yeeld ourselues giltie that we may be receyued to mercie. For behold the onely remedie which is left vs, is to desire God to pitie vs, by∣cause that wee for our part can bring nothing to him but our owne confusion. Thus ye see what we haue to marke in this streine. But by the way Iob addeth, Is it good for thee to do me wrong, and to cast away the worke of thy handes, and to make the determination of the wicked to shine? Or [is it a pleasure to thee] to be priuie or of coūsell with the wic∣ked? Heere Iob speaketh of the nature of God, euen to the intēt to obtayn his request. As I haue touched heretofore,

God suffereth vs to vse suche manner of speeche as this, when we come vnto him: that is to witte, [hee giueth vs leaue] to speake familiarly: neuerthelesse, this muste bee done with all lowlinesse. For when God is so freendlie as to abace him selfe too the intent wee should not alledge that we be set too farre off from him: it is not too giue vs boldnesse to ouershoote ourselues so as we should come scornefully to him and disdayne him. No: but it is too the end that our sorrow should not ouerwhelme vs in suche sort as we should not be able to take breath, and bee out [ 10] of all hope that God wil regard vs. Thus ye see the meane that wee haue to find some easement when it shall seeme that wee are vtterly vndone as in respect of our selues: which is, that we ceasse not for all that, to lay open oure harts so familiarly vntoo God, and to make our moane vnto him as a little child gets him to his father, seeing he giueth vs leane so to do. Ye see then how the faith of gods childrē may be well stablished, not in pride and ouerwee∣ning, but in true lowlinesse: And now let vs come to that which Iob sayeth: Shalt thou gayne any thing by doing mee [ 20] wrong? or by casting away the worke of thy hands? Goddes righteousnesse is tried by this, that he is not like men who are led by affection. VVhereof commeth it that men do wrong, or harme, or some other anoyance by guile or malice to their neighboure? It is bycause it profiteth them selues. VVherefore is it that a iudge is bribed? VVherfore will hee oppresse good men, and support wicked men? VVill he be led by credite or fauoure? It is bycause it see∣meth to be for his profit, or to win the good will of some person, or else to auēge him self. But none of these things [ 30] can fasten vpon God. VVe see then that his righteous∣nesse is proued on the one parte. For when God scour∣geth men, doth hee bend him selfe against his enemies? No▪ hee addresseth him selfe to his creatures: for we are the worke of his hands, he hath created and fashioned vs. VVil he then destroy that which he hath made? No: And therefore it behoueth vs to conclude, that God cannot vse eyther wrong or crueltie towardes vs. He cannot vse any wrong: verely bycause he requireth not any thing at mens hands, but that which is due to him. And they are [ 40] conuicted thereof. For although they be malicious and stubborne: Yet haue they alwayes some respect vnto him. True it is that some are so ouerbold in naughtinesse, and giue themselues so wholly vnto it: as they thinke not at all vpon God. Notwithstanding, (as I haue said) euen na∣ture imprinteth alwayes this vnderstanding in men, that if they know it not to be for their commoditie and pro∣fite to do extorcion and wrong to their neighbours, they will not do it. Then if men being euill of themselues, do no euill but to their owne profite: can God who is the [ 50] fountayne of all goodnesse, and the rule of all righte, bee moued too do vs harme and to punishe vs wrongfullye, without hauing any profite by it? So then wee see heere one proofe of Gods righteousnesse. Agayne it is manifest that he can vse no crueltie against vs: we are his worke∣manship inasmuch as he hath fashioned vs. It is certayne therefore, that forsomuch as we be his workmanship, he will not destroy vs without cause. VVe see that when a workman hath made a peece of worke, he wold haue the fame to be preserued still. But God hath put vs into thys [ 60] world: and we be as it were the record of his power, righ∣teousnesse, goodnesse, and wisdome. VVill hee then de∣stroy vs without cause? It is doctrine greatly for our be∣hoofe, if so be that we be able to applye it well to our in∣struction. Yea: for Satan will tempt vs at all assayes, to be offended with God, as who should say he vsed ouergreat rigoure towardes vs as if hee were vnrighteous. But we must haue the stay too say, how now wretched creature? against whome bendest thou thy selfe? imaginest thou that thy God doth thee wrong? is it possible for hym to do any? thou art full of sinne, thou art full of malice, craf∣tinesse, and deceit: and yet notwithstanding thou hast an eye to thine owne profite whē thou dost any man harme. If thou anoy or impeach any man, it is too further thy selfe by another mans losse and hindrance. And can thy God gayne any thing by thee? VVilt thou make him co∣partner of thine vnrighteousnesse and sinne? Then if we can consider thus farre: it is certayne that we shall be hor∣ribly afrayde to treate after that sort of Gods righteous∣nesse, or by any meanes to bring it in question. Further∣more if we consider our selues and say, how now? God hath set thee in this world, and he hath spred out his gra∣ciouse gifts and the great treasures of his goodnesse vp∣pon thee, whiche if thou marke in thy body, thou shalte haue matter ynough to rauish thee into wondering: Must thou not needes bee very vnsensible, yea and possessed with the diuell, when thou shalt charge thy God with a∣ny crueltie, who hath shewed him selfe so gentle and lo∣uing towards thee? Yee see then howe wee must practize this lesson, that we may haue skill to profite ourselues by it. But the saying that is added is yet more to be practized For there is nothing more rife with vs, than to be out of pacience when wee see the wicked and the despizers of God to be in their ruffe, as though they had the world at will: and to make their triumphes in skorning of God and of the Gospell, and of vs that professe it. As how? God afflicteth his Church: and by and by ye see the wic∣ked are in such triumph as they thinke they haue wonne the goale, and it seemeth that God fauoreth them. After∣ward ther commeth some trouble, things go cleane back∣ward, and whereas we ought to be confirmed more and more, that the number of the faithfull shall increase, and whereas we ought to be strēgthned in faith & in al good∣nesse: we see that many whiche made pretence to beleeue the Gospel, slip their heads out of the coller, and become muche more wicked and outrageous than the open ene∣mies. VVe see other things also whereof there is no hope at all that they shall amēd to the better, and this is it that greeueth vs. And how is it (say we) that God suffereth this geere? It seemeth that he is minded to aduaunce the wicked heere, and that hee is willing too open theyr mouthes that they may spew out their blasphemies a∣gainst hym: It seemeth that he is altogither agaynste vs, and that it is a pleasure to him too haue vs vexed and made a laughingstocke to all men. And wil God so cleere the deuises of the wicked. VVill hee take their part? will he bee a partner of their corruption and filthinesse? Lo what geere may runne in oure heads. So much the more therefore behoueth it vs to be fenced against such temp∣tations, according as Iob setteth downe both twayne of them in thys sentence. For on the one side hee con∣fesseth that it came thus to hys imagination. How now?

it seemeth that God taketh the wicked mennes part, and that he hath made a compact with them too giue them so much the more boldnesse. Iob then confesseth, that thys temptation came in his head, howbeit that he withstoode it. I or he confesseth it to be impossible that God shoulde not be vtterly against euill, bycause he naturally hateth it: otherwise he should be fayne to denye himselfe. So then forsomuch as God is the iudge of the worlde: hee muste needes hate all vnrightuousnesse. VVherefore let vs as∣sure our selues, that he will neuer cleere the intent of the [ 10] wicked, that is to say, he will neuer shewe himselfe to al∣low it. VVhat will he do then? He will exercise our paci∣ence in the meane while? Therefore let vs be armed a∣gainst all stumblingblocks. VVhen wee see the wicked, the enemies of the truth take occasion to skoffe at God, and at vs, by reason that things are so confounded in the world: Let vs say, well, yet is not God on their side for all this, for in the end they must be confoūded in their pride: But it behoueth vs to looke further. Behold now is the tyme of darknesse, as our Lorde Iesus Christ termeth it, [ 20] when the ciuell hath such a libertie to do mischeefe, that the wicked haue the reynes of the bridle looce in theyr necke. He sayeth it is the kingdome or reigne of dark∣nesse when things are confounded as it were in the dark. But God wil chace away the darknesse, and gyue vs light at length, according as we haue most certayne promis of it. Then let vs tary, and be quiet, and conclude that it is impossible that God shoulde fauour the deuises of the wicked, howsoeuer hee seeme to dissemble the matter in the meane while towards vs. And therefore we must bee [ 30] pacient to the end. For in time conuenient he will shewe vs that wee haue not bene deceyued in wayting his ley∣sure. Lo what we haue too note concerning this text. Now as touching that which Iob addeth: that is to wit, whither God haue such eyes as man hath, or else whither his tyme bee as the tyme of a mortall man: it is too shewe that God needeth not to make long inquests against vs: as if hee should say, Lord, thou knowest all things, yea and they were present with thee before the creation of the worlde. Therefore thou needest not to vse the ordinarie course [ 40] of earthly iudges, who make long processes whyle they hold offenders vpon the racke. For they do so bycause of their ignorance: but thou haste no neede too do it. So then wherefore handlest thou me so rigorously? Iob spea∣keth very well of Gods nature, but hee concludeth very ill. For he bewrayeth his excessiue passion as I sayd afore. But the cheefe point is that we should consider how too apply this lesson to our owne vse. VVhereas Iob desyreth to be eased bycause God hath not the eyes of a mortall man. Let vs vnderstand that when God scourgeth vs, he [ 50] doeth it not too boult out the certaintie of aught that is vnknowen or concealed from him: but to make vs to vn∣derstād it. VVhy doth god suffer vs to pine away by pro∣cesse of time, seing he can make cleane riddance of vs a•• the first blowe. He doth it to the end we should bethinke our selues the better. And heere Iob is contrary to hym∣selfe. VVherein we see that mennes passions are so di∣uers, that oftentimes they speake against themselues. Euē as we see the waues of the sea do breake one another with their violence: euen so do our passions which are contra∣ry and repugnant one against another in vs. VVe see it not awhit. But if we would shore vp our eyes, we shoulde find there is suche contrariousnesse in our selues, as wee speake one while one thing, and another while another. And behold what happened vnto Iob. He sayd euen now, condemne me not, but shewe me wherefore thou sewest me. VVell, God ment to shew him why, but he on his side knew it not. Howbeit he sayeth that hee is pressed ouer∣fore: not that hee had not pacience continually (as I haue sayd) but the same was not so perfect as were requisite. So then whensoeuer and as oft as we shal happen to be smit∣ten by Gods hand, and that as soone as we be scaped out of one wo, wee enter into another, so as wee continue in lingering paine, and see no end of our miseries, but when we thinke to plucke the one foote out of the myre, the other sinketh further in: Let vs aknowledge that God af∣flicteth vs, not bycause hee taketh any pleasure, profit or aduauntage by it, but bycause it is his will to draw vs too him by that meane. And so let the same make vs to thinke those afflictions sweete and amiable; seeing wee perceyue them to tend to our saluation and welfare. In any wise let vs not be out of hart, when he scourgeth vs diuers ways. And when he hath giuen vs one stripe, if he turne agayne and strike vs twyce or thrice more: Let vs say, well Lord, seing it pleaseth thee to hold vs as it were vpon the racke, suffer vs not to be rooted in naughtinesse as we shoulde grind our teethe against thee though we be conuicted of our sinnes: but make vs to come with right meekenesse to sue for thy mercie, that we may find thee fauorable & pi∣tifull towards vs. Behold (I say) how we ought to do. And bycause we haue none accesse to God but by our Lorde Iesus Christ: let vs repayre vnto him, praying him to put vs in such redinesse, as we may be receyued at his hande. And although we must be fayne to indure many troubles and miseries during this present life: yet if we beare them paciently, let vs not doubt but all shall turne to our wel∣fare, and serue vs in sted of salues and mediciues.

And now let vs present our selues before the maiestie of our good god, in aknowledging the innumerable faults where of we be giltie in his sight: praying him that after he hath made vs to perceiue them, he will also withdrawe vs from thē, and so gouerne vs by his holy spirit, as we may fight in such wise against the temptations of our flesh and of the world, that when we haue ouercome them we may come to the triumph of glory which is prepared for vs in heauen. And so let vs all say, Almghtie God, &c.