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

The .xlij. Sermon, which is the first vpon the .xj. Chapter.

ANd Zophar the Naamathite ansvvered and sayd,

2 Should not men ansvver a man of much talke, or shall a babbling person preuayle?

3 Verely thy vvordes shall make men holde their peace: and vvhen thou hast mocked, no man shall do thee shame.

4 Thou hast sayd, my dealing is rightfull, and I am cleane in thy presence.

5 But I vvould that God vvould speake to thee, and that he vvould open his lippes agaynst thee:

6 That hee vvoulde discouer vntoo thee the secretes of vvisdome: for his iudgement is double rightfull, and God hath forgotten thee for thine vnrightuousnesse sake.

THat wee may the better profite oure∣selues by this doctrine, wee must call to mind what hath bin saide heeretofore: namely that the matters which are set downe heere, are true in themselues, notwithstanding that they be misseap∣plied to the person of Iob. Thus see ye an instruction that is good and profitable for vs, so bee it that we haue wise∣dome and discretion to know howe to vse it aright. And in effect we be done heere to vnderstande, that whenso∣euer [ 50] we debate after what maner man may stande before God, wee must not alledge our owne prittle prattle, nor thinke too preuayle by vayne rhetorike: but we must be beaten downe and dismayde by considering the Maie∣stie of God. To bring this to passe, let vs assure our sel∣ues that it is not possible for vs to serch out that wise∣dome which wee cannot comprehende, but that all the worlde must humble it selfe vnder it. Thus then ye see in effect what is shewed vs heere. And had this doctrine beene well hilde and practized, we should not at thys day [ 60] haue suche disputings as reigne in this worlde, in what wise men may be iustifyed and saued before God. VVhy so? For they that stablish any deseruings too purchace fa∣uour in Gods sight, and to make them beleeue that they may saue themselues by their owne power, know not the Maiestie that is spoken of heere, but brabble about fonde trifles. For if the cace stood vpon dealing with men: there would not be so much boldnesse as we see vsed in deba∣ting what the meane is whereby wee might stand before God. To be shorte, men haue bin so besotted, as they wist not what iustice, or iudgement, or any thing else is, when it came to debating after what maner God loueth vs, and is mercifull towards vs, and after what sort we might pre∣sent our selues before his Maiestie too find fauour at hys hande. And therefore so much the more standeth it vs in hande too marke well this doctrine, when it is sayde, Shoulde not men answere a man of muche talke? or shall a babbler preuayle? Heere wee see howe mens talkatiue∣nesse is dashed, yea though they like well of themsel∣ues, and haue store of their vaine and fonde Rhetorike. For beholde what beguileth them: namely that they can iustifie themselues before men and beare the coun∣tenance

of Angelles, whereas there is nothing but want and filthinesse in thē. True it is, that they may haue some apparant reasons that men shall like well of: for in very deede, according to mans reason, when it is demaunded what rightuousnesse is: it will bee answered, that a man must liue vnblameably, he must discharge his duetie, hee must do euery man right. Ye see then what rightuousnesse is. If it be said that a man is rightuous before God though he be a wretched sinner, and that his sinnes are forgyuen him: behold that is a strange thing and such as cānot sinke [ 10] in mans fleshly vnderstanding. How so? To say that I am accepted for rightuous, and yet that the same rightuous∣nesse is all the whyle out of me: that I muste bee fayne too borrow it of another: and that although God know me to be a wretched and damned creature, yet notwithstanding he will saue me: To what purpose is it? Therefore when the Sophisters and Hypocrites stablish mens merites, and beare them in hand that we be able to winne Paradise by oure owne power it hath somewhat a fayre coloure, and is easily receyued by the most part of the world. And here [ 20] ye see what causeth them to harden and rankle so muche the more. For to theyr seeming, in asmuche as men take their sayings in woorth, and accept them for good, God also ought to holde himselfe contented with them. But wee shall not further our cace thereby: and although that for a tyme God suffer vs too tell many a fayre tale, in∣somuche that it seemeth that wee haue ouercome all: yet in the ende all must be fayne to come downe againe. For when God appeareth in his seate, then must all these disputings bee fayne too ceasse, wherein men foade [ 30] and vaunte themselues somuche nowe adayes. VVhat muste wee then doo? VVhen wee debate after what sorte men maye stande before God: wee muste not al∣ledge lykely reasons, and suche as the worlde recey∣ueth: but euery of vs must enter intoo himselfe, and in∣too hys owne conscience. That is the poynt whereat wee must beginne. This will bee yet better vnderstoode, if we lay foorth the matters in some familiar order. I haue tolde you alreadye that when men come too debating, in what wise we become rightuous: by and by, according [ 40] to mans reason, it will be sayd, that we must lyue rygh∣tuously. True it is that (to speake properly,) rightuous∣nesse is when mens lyues are well ruled, so as there is no fault to bee founde in them, and that they performe Gods lawe and all that hee commaundeth them too the vttermost. Yea, but (as shall bee more fully declared) we muste proceede further too haue another rightuousnesse, bycause wee come short of thys. But in the meane while, when menne perceyue that it behoueth them too per∣fourme theyr duetie, and too walke after GOD and [ 50] hys woorde: they fall too imagining thus with them∣selues: VVell then, it standes mee on hande too fulfill Gods lawe: And they are of opinion that they shall bryng it about. And notwithstanding that they be vn∣able to stirre one finger: yet it is a woonder too see how they beare themselues in hande that they be able to carie great mountaynes vppon their shoulders, when as they bee not able to life so muche as one strawe. Neuerthe∣lesse they be so full of fonde ouerweening, as they straine themselues to perfourme Gods lawe by their owne free [ 60] will. Very well, in the ende they must be fayne to per∣ceyue their weakenesse by their owne experience. True it is, that for a time they puffe out their blastes: yea, and there is another vice, namely that men surmize them∣selues well able too make themselues rightuous without fulfilling of Gods lawe. As howe? By their foolish de∣uotions, as wee see that in the papacie when men are de∣syrous too become holy and rightuous, there is no men∣tion of framing their life to the commaundementes of God. VVhat then? Euery man takes vp a toy of some good deuotion in his owne head, then shall Ceremonies, and then shall Superstitions reigne vnder the name of Gods seruice. So they heare Masse euery day, so they mumble muche, so they fast often, so they doo this and that: the poore hypocrites beare themselues in hand that they haue well quitte themselues before God, yea and they take him to be bound vnto them for it. And heerein they sleepe for a tyme: And if a man tell them it is but lost labour, they are fearce vppon him, and it spyteth them, [saying:] How so? Can so goodly a thing be vnprofitable? Or can God be vnrightuous? Then must hee needes ac∣cept the seruice that I offer vnto him with such paine and carefulnesse. Lo howe the Idolaters pleade against God: and it seemeth to them that he doth them great wrong, if he do not accept and take in good woorth all their pel∣ting trash wherewith they beguile themselues. Lo what a dyzinesse reigneth in mens braynes for the tyme: but yet (as I sayde earst) in the ende they muste bee fayne too graunt that all this is nothing. And when God presseth them and putteth them to tryall, then they shall be faine too acknowledge, Alas it is to little purpose to haue hea∣ped vp so many Ceremonies after that sorte: and (which more is) when I haue done all that I can, yet doth myne owne conscience reproue mee, that if I haue serued God well in any one poynte, I haue missed in many o∣thers. Men then beeyng reproued by their owne con∣sciences, doo therevppon seeke for remedye, saying: VVell I see that if God shoulde enter intoo accounte with me, I shoulde bee very sore indaungered vntoo hym. Howe shall wee doo then? VVee fall to finding out of Satisfactions: like as in the Papacie euerye of them wyll confesse that no manne lyuing is able too fulfill Gods lawe, and yet in the meane whyle they ceasse not too sleepe still, bycause these wretched Hy∣pocrites beare themselues in hande that they are able too make God amendes by bringing him some by pay∣ment. True it is (say they) that in thys behalfe I haue doone amisse, but God wyll bee contented with mee when I shall haue made him amendes after suche a sorte, or such a sorte. And heere yee see whereupon grewe the inuention of all their woorkes of ouerplus or superero∣gation as they terme them, that is too say, the woorkes which they yeelde vntoo God ouer and besydes his due. VVhen men doo so, they thinke not that euer they must come to account before such a iudge, but that they maye easily say, VVhat? VVe do all that wee can: for where∣fore take wee suche paynes but too serue God? And shall wee thynke that all thys geere shall bee reiected at hys hande, and that hee wyll make no reckening of it? Moreouer althoughe wee bee weake and that there bee faultes and imperfections in vs: yet if wee labour too make amendes for our sinnes, God must needes haue

regarde vnto that. After suche sorte will men parte, sup∣posing themselues to be throughly well discharged. And (as I sayde afore) they conceyue rancour and hartbur∣ning agaynste all warnings. Nowe wee see what the ho∣ly Ghost condemneth heere: that is to wit, that men do so flatter themselues and rocke thēselues asleepe in their vayne imaginations, as it seemeth to them that they haue gotten the goale when men like well of their dooings. But all this is nothing. For when wee come before the heauenly throne, none of these pedling trifles shall take [ 10] any place. VVhat muste bee done then? VVe must know, yea and wee muste firmely beleeue, that all the rightu∣ousnesse of the world is but abhomination, and that God may reiect it as filthinesse: and so in verie deede, although hee haue graunted vs the grace too labour vntoo good∣nesse yet are wee not as yet come vnto it. For although wee trauell thitherwarde, yet is it with suche feeblenesse, as wee bee ouermuche too bee condemned. And wee muste call too mynde howe it hath beene declared here∣toofore, that if wee bring but one poynte for our selues, [ 20] God will haue a thousande too confounde vs with. Yee see then what wee haue too marke in this streyne. Ye see also why I sayde that the matter standeth not vpon bab∣bling, nor vppon the alledging of some reason that may carie a fayre coloure before men: but in especially that euerye of vs enter intoo himselfe, and examine our own lyfe howe wee bee cyted before God: and then will all babbling ceasse, and euery man will thinke more neere∣ly vppon himselfe, knowing that wee haue none other meane too bee quit before God, but by condemning our [ 30] selues and by beeing vtterly abashed. But for the better vnderstanding of this matter, lette vs nowe come to that whiche hee addeth: Thou haste sayde my dealing is iust and rightfull, and I am sounde in thy presence. Heere Zophar sheweth what the babbling is whiche hee condemneth. Verely (as I haue warned you afore) hee misapplyeth this matter too the person of Iob, and hee doth him great wrong by accusing him vniustlie: neuerthelesse the do∣ctrine in it selfe is good, holie, and profitable. Lette vs marke then that all suche as minde to iustifie themselues [ 40] and too bee seene without blame, haue nothing but vaine babbling, no though they bee taken for wise folke to the worldewarde. And it is a poynte that wee oughte too marke well. For if men come not to the applying of it, it will bee too small purpose too say, well, there must be no babbling when men come to treato of Gods secretes, and of his worde: it is too holy a thing for men to deale with at their pleasure, they must go too it with all sober∣nesse and reuerence. Verely this may be a good warning. But Zophar sayeth here precisely, that all suche as minde [ 50] too aduaunce the power of men, and too perswade that there is nothing in them but rightuousnesse before God, are no better but babblers, how fayre a shewe soeuer they make. And therefore lette vs learne that there is no do∣ctrine so well settled and grounded, as to be able to stand before God, saue only that which vtterly defaceth mē, & sheweth how they haue not any thing whereof they may make their boast, & (to be short) which cōfoundeth thē in such sort, as they haue none other refuge but only to the meere goodnesse & mercy of God. Herewithall we haue [ 60] heere two articles to marke. The one is, thatwhensoe∣uer we talk of the holy scripture or of any thing that per∣teyneth to religion, wee muste learne to speake soberly, and not lette oure tungs runne vpon pattins too dispute thereof at pleasure. I say, lette vs keepe oure selues from such vnaduisednesse: for wee see that this vice hath bene the cause that Gods truthe hath bene vtterly peruerted and turned into a lye. And for proofe heereof, what else is the Popishe Diuinitie than a heathenish fashion of vt∣ter scoffing and rayling at all the secretes of God. For in poperie it is lawefull for men too babble as if they were tossing of some tennisball. And in good sooth the Pa∣pistes say very true when they vse this bywoorde, That the holy scripture is to them as anoze of waxe. Lo how they blaspheme God, & are not ashamed to set it downe in theyr bookes. Yea and when they meane to proue that men should not holde themselues to the holy Scripture, and that wee haue no assurance of oure beleefe by Gods worde, but that wee ought to receyue that whiche is de∣creed by men. See (say they) is not the holy Scripture a noze of waxe? True it is that in respect of thēselues they haue made it a noze of waxe, by turning and wresting it forewarde and backwarde to make a playne mockerie of God & his truth. And how is this come to passe, but by∣cause they haue not knowne, that Gods vttering of his will vnto vs, is to the intent that euery of vs should enter into himselfe and examine well our owne consciences, & apply to our owne vse and instruction all that is contey∣ned in the holy Scripture, assuring oure selues that God ment not to feede oure curiositie, nor to tickle our eares, but to edifie our soules, yea & that as might be most for our behoofe. So let vs beare in mind this article, that is to wit, that when we speake of God, we muste do it with all reuerence & feare. But in especially let vs come too that which is spoken heere: namely that whosoeuer will ma∣gnifie men too acquite them and too iustifie them before God, is but a babbler, no though he can alledge neuer so fayre reasons. Let vs marke thē that all such as are puffed vp with presumption to allow of mens merites, were ne∣uer yet throughly wakened to know what God is, & how much we be indetted to his iudgement. And why so? For whosoeuer shall once haue examined his owne consci∣ence well, must needes haue his mouth stopt, & he cānot but know that all mankind is out of order, and that wee haue nothing but cursednesse in vs. And heerevpon wee may boldely saye, that all the teachers in the papacie are vtterly besotted, and become scorners of God and despi∣zers of his rightuousnesse. And why? VVee see how they be bolde to aduaunce Freewill, to magnifie the strength of men, and to make vs beleeue that wee bee able to de∣serue this and that: so as if wee haue committed any sin∣nes, yet may wee well purchase oure selues forgiuenesse of them by oure owne good woorkes. For asmuche as they talke so, there needeth no more but the saying that is set heere, to shewe that they bee despizers of God, and bauling curres, that neuer had so muche as one remorse or scruple of conscience, but are vtterly blinded by the Diuell. And why so? For had they anye seeling or in∣cling of Gods iudgement: certainely they woulde not babble so too aduaunce their owne merites, whiche are but pelting trashe. But on our side, lette vs learne too go too a better schoole, if wee intende too stande vp before

God. And why? For (as it is sayde heere in the ende) wee shall haue suche an answere as shall serue too ouer∣whelme vs vtterlie. If in these dayes wee sharpen oure beake to vaunte oure selues of our owne rightuousnesse, and be puffed vp with this vayne opinion (or rather out∣rage) that wee bee well able to stande afore God: in the ende hee muste bee fayne too answere vs, yeahee muste be fayne to answere vs after suche a sorte, as we shall bee confounded therewith, according as it is sayde heere, shall a babbling persone preuayle? VVee may perchaunce [ 10] weene it: but wee shall bee beguyled. And why? For (as I haue declared afore) hee that will make himselfe rightuouse in Gods sighte, is but a vaine babler: that is to say, hee bewraieth that hee was neuer touched too the quicke, that his conscience is still a sleepe, that hee knoweth not what it is either too doo well, or too liue well, that hee taketh holde of the shadow in steade of the bodie, and finally that hee hath not considered that God must bee his iudge. And thus yee see what causeth men too recken so without their host, as it is saide in the Pro∣uerbe. [ 20] But nowe lette vs come too that whiche Zophar addeth. Yeal woulde fayne (sayeth hee) that God woulde speake agaynste thee, and that hee woulde open his mouthe. Beholde howe men are reprooued too theyr confusion: that is too witte, when God openeth his mouth. So long as wee reason but with men, well, euery one of vs maye thinke his owne halfepenie too bee good syluer: but as soone as God openeth his mouth, wee haue nothing too replie. All that (say I) whiche wee beleeue to be as sub∣stantiall stuffe as any can bee, muste needes go too the [ 30] grounde, and washe awaye, and all oure reasons shall bee but froath. There maye bee greate bubbling and boyling, but yet dooth it washe and vanishe away by and by. Therefore lette vs wey well this sentence, that God muste bee fayne too speake, too put men too silence, and too make men vtterlie rungtyed in this behalfe, namely that they maye not presume any more too al∣ledge aught of their owne fantasies. And after what sort shall God speake? Hee hath alreadie spoken ynoughe in his holie Scripture too humble vs withall. For there we [ 40] see howe all men are condemned, and cursed in Adam, (marke that for a speciall poynte) and therevpon that it behooueth euerie one of vs peculiarly in himselfe too yeelde himselfe tootoo blameworthie, seeing that God sheweth vs that oure sinnes are so horrible, as wee can∣not mislike ynoughe of them, and that althoughe a man bee greeued in himselfe, and lothe his owne lyfe: yet knoweth hee not the hundred parte of the euill that is in him. God telleth vs this. And wee see how Sainct Paule putteth all men vnder shame, so as when wee reade that [ 50] texte of his, oure heare oughte too stande vp vpon oure heades, too see howe wee bee condemned there too all naughtinesse, and that although euery one of vs bee not giltie alike in fact, yet all of vs haue the seede thereof within vs. Yee see then howe God hath giuen sentence of damnation vpon all men. And this ought to be inough too make vs shrinke downe oure heades, and to make vs vtterly tungtied as I sayde afore. But what? men are so stately, as they cannot stoupe, though the Scripture con∣founde them, according as wee see, that notwithstanding [ 60] this, men thinke still to iustifie themselues before God. And that is the greatest difference that is betwixt vs and the Papistes: namely that if it bee demaunded what is the meane of oure saluation, the Papistes will haue no∣thing but their owne freewill, merites, and Satisfactions: and on the other syde wee saye, that man beeing vtterly voyde of all rightuousnesse, & hauing not aught in him∣selfe but cursednesse: muste flee for succour too the one∣ly mercie of God, and seeke that thing in our Lord Iesus Christ, whiche is not in oure owne persones. VVee see then that all the things conteyned in the holy Scripture, concerning oure sinnes and the humbling of vs before God, are not able too ouermayster vs, nor to take awaye this pride and presumptuousnesse of our flesh. And ther∣fore God must be fayne to speake after another fashion: that is to wit, hee muste make vs feele that by experience whiche is conteyned in the holy Scripture, to the end we may knowe howe it is vntoo vs that hee telleth his tale: and speciallie that hee take from vs the towell of Hypo∣crisie whiche keepeth oure eyes faste shet and clozed vp. For when wee reade in the holie Scripture, that there is not one whiche speketh God, but all are giuen to euill, and all are filthie and infected with theyr sinnes and cor∣ruptions: and therewithall that there is nothing else in men but vanitie, that all their wisdom is but foolishnesse, and that all their thoughtes and affections are but wic∣kednesse and enmitie against God and all rightuousnesse: when wee heare this: (wee say in our selues,) Tush, this is spoken of the wicked, I am none of that number, eue∣ry man exempteth himselfe. Furthermore, wee surmyze that wee haue I wote not what goodnesse in vs: and if there bee but one poore drop, we stretch it out farre and wyde, so as we beare our selues in hande that we bee able too content God throughly. And therefore muste God come take away the sayde to well: that is too witte, that wee may not imagine or surmize our selues to haue any abilitie, but assure oure selues, that all the curses whiche are conteyned in the Scripture, doo agree and pertayne vntoo vs, and must needes wound vs as mortall plagues, that wee may knowe oure confusion. Thus yee see what wee haue too marke in this streyne. So then whenso∣euer wee desire too knowe what rightuousnesse is, that is too say, howe wee become rightuous, and howe wee maye obteyne fauour in Gods sighte: wee muste consi∣der well that the cace standeth not vppon seeking that whiche shall seeme good before men, or whiche may bee allowed by mans reason, or by all that euer maye bee alledged before creatures. VVhat then? Lette vs heare God speake: that is to say, let vs receyue the holy scrip∣ture, and let euery of vs submit himselfe therevnto: lette God speake, and let vs holde our peace without making of oure accustomed replyes. Furthermore for asmuche as there is the sayde Hypocrisie in vs where of it behooueth vs too bee clenzed: let vs consider also that Gods iudge∣ment muste bee dreadfull too vs, and that wee muste be astonished at it. And therefore lette vs beseech him that when hee hath spoken terribly vntoo vs, hee will com∣forte vs therevpon, that wee may take some taste of his goodnesse. VVhen we once know this: it is certaine that we shall not make much disputing about the sayd article, nor bee curious in serching after what sort men may be∣come rightuous. For firste of all it behooueth vs to vn∣derstande

that there is nothing but all euill in vs, and we heare howe it is sayde, that euen hee that dareth vaunte himselfe most, shall finde nothing but cursednesse in him, from the crowne of his heade too the soale of his foote. Againe, though God should finde vs throughly well dis∣posed to walke in his feare: yet what is that too the pur∣pose? VVe shallbe alwayes vnperfect neuerthelesse. But the mischiefe is, that whatsoeuer God sayth in his worde, yet we continue alwayes still at one poynt, we haue our eyes still shet: and it seemeth too vs that howsoeuer the [ 10] worlde go, there is alwayes somewhat in vs, and that wee may warrant ourselues by our owne workes. God there∣fore must be faine to set himselfe in this cace before our eyes, and to shewe vs that there is nothing in vs whereof we may be proude. Howe shall men doo then when they be so confounded? It is certain that they are neuer a whit hindered thereby to runne vnto our Lorde Iesus Christ. But if we be puffed vp with pride, wee shall haue no lust to do so: it will bee with vs as when ones stomake is full of winde, whereby it is so weakned as it cannot receyue [ 20] any thing. Contrarywise if we becleare from all presump∣tuousnesse, we will be a hungred, and wee will desire no∣thing so much as that God should remedie our diseases. So then, all they that haue hearkned vntoo God wyth a good will, (that is too say, whiche haue first sought that which is shewed vs in the holy Scripture, and afterwarde laboured too applie the same to their owne instruction, assuring themselues that it is vntoo them that those holy wrytings speake:) all such (say I) do easily consent to this doctrine, namely that we haue no rightuousnesse in our [ 30] selues, sauing that is giuen vs by the grace of our Lorde Iesus Christ: and that although God finde vs cursed, for∣lorne, and damned sinners, yet he redemeth vs out of the sayde confuzion, whereof the raunsome was payde when Iesus Christ sheaded his bloud for our redemption and saluation: and that nowe hencefoorth forsomuch as the obedience which Iesus Christ hath yeelded too God his father, is set ouer vnto vs, it is all one as if wee our selues had fulfilled the whole lawe. Thus ye see howe wee may doo our selues good by this lesson. To bee short, a man [ 40] shall neuer knowe what is ment by beeing iustified by fayth, vntill hee haue heard God speake, yea and that his hearing of him hath made him to humble himselfe and too bereeue himselfe of the sayde foolishe haultinesse, wherethrough men take so much vpon them, and where∣with they are so besotted. Lo what Zophar ment by say∣ing, O that God would speake and open his lippes agaynst thee. And he sayth expresly, that God openeth his lips. In deed it is an Hebrew maner of speaking, and it reporteth a ve∣hemencie of speach, like as when a man treateth earnest∣ly [ 50] of a matter, so as he not onely speaketh a woorde or twaine at a glaunce, but layeth it forth at large, so as hee maketh a full conclusion of it. But I haue tolde you that this must be throughly well weyed bycause wee see howe men herken vnto God but by halues. True it is that per∣aduenture we shall well heare euery worde: but what for that? That is no matter of great weight so long as wee hold not al that God sheweth vnto vs to settle our selues throughly in all that hee sayth to vs. Therefore it is not ynough for vs to haue yeelded the one eare vntoo God, [ 60] and to haue heard euery worde that he shall speake vntoo vs: but we must be heedfull to followe all that he sayth throughly in all poynts. Then if he shall haue once ope∣ned his lippes to condemne vs, wee will bee no more gi∣uen to babling: that is to say, we will be no more so pre∣sumptuous and ouerhardie, as too bragge of our owne rightuousnesse: for wee shall bee vtterly ashamed of our selues. It is sayde afterwarde, That God will reacole the se∣cretes of wisedome. Verely in saying so, he sheweth that Iob might well haue bene punished double: that is to say, that he might haue had twice as much iustice executed vpon him, and God might haue forgotten him for his miquities sake. or else might haue serched him, for the Hebrew worde signifieth too Exect, and sometimes also to require an ac∣count, and such other like. And therefore a man might ex∣pounde it, that God was able too charge him with suche things as he should perceyue himselfe to be double in his daunger: and all commeth to one ende. But first of all, whereas it is sayde that God will reueale a wisedome, that Iob wist not of before: it is to shewe vs, that the knowledge which we haue of our sinnes, & of the inestimable good∣nesse of our God, passeth all our capacitie, and is a wise∣dome that can neuer bee atteyned vnto by mans reason; but must come too vs from aboue out of heauen. I haue warned you alreadie, that this geere is misapplyed vntoo Iob: and in deed hee knewe well ynough that men must not measure Gods rightuousnesse by their owne wit. Iob hath well opened that poynt himselfe, and (as I haue she∣wed) he had a good case, howbeit that he hādled it amisse. But the line that wee must go by, is this: namely to take this present doctrine generally, that we may bee profited by it. Behold thē a speciall poynt: which is, that the things whiche the Scripture telleth vs of the rightuousnesse by faith, are a higher secret than men can attein vnto. VVhat is too bee done then? God must reueale it vnto vs. And that is the cause why the Papists cannot assent herevnto. For they holde themselues continually too theyr owne imaginations. They knowe what is rightuousnesse after the maner of the heathen Philosophers. For if a man aske an heathen Philosopher what rightuousnesse is: It is a life well ruled in all vertuousnesse, will he answere. And euen so also do the Popish diuines reason of it. VVee say that the same is true in it selfe: but we must step yet further: that is to wit, to another rightuousnesse which is not in men, and whereof there is not one droppe to be founde there. Then must they bee faine to haue an other rightu∣ousnesse, which is, that hauing condemned vs in our own persons, he should take vs to mercie for our Lorde Iesus Christes sake: that by his meane we may be acceptable & holy too him, forsomuch as the obedience whiche Iesus Christ yeelded vnto him, is set ouer vnto vs. But (as I sayde) this geere entreth not into mans brayne. And here ye see why they that take themselues to bee most wittie, put their trust in their owne strength, bicause they pur∣pose to comprehende it by mans reason. But what? Let vs not thinke it straunge, seeing it is sayde that it belong∣eth onely vnto God to reueale his owne wisedome. As if it were sayd, True it is that so long as men tie themselues to the imaginations of their owne witte, and will needes iudge after their owne liking, they shall neuer vnderstand what it is to be rightuous before God, they shall doo no∣thing but babble: and when they haue set neuer so many

Ayre colours vpon the matterial of it shall be but smoke. And why so? Bicause that to know after what sort we be∣come rightuous before God, is an inestimable wisedome, and hidden from mans reason, vntill such time as God haue spoke vnto vs, and disclozeth to vs what is our con∣fusion, and vntill he haue made vs perceyue that wee bee not able to stand before him, but are vtterly cast away as cursed creatures, and that there is none other meane for vs to haue accesse vnto him, but only by comming vnto him in the name of our Lord Iesus Christ his only sonne. [ 10] Then till such time as God haue shewed vs this, we shall alwayes be giuen to babbling: that is to say, wee shall bee giuen too this fonde presumptuousnesse wherewith wee be moued and tempted. And therefore God must bee fayne to reueale vnto vs the wisedome which we are not acquainted with, to the end we passe not our bounds and the things that we ought to know. Ye see in effect what is touched here. Let vs learne then as oft as we be temp∣ted with the sayde ouerweening, that our owne vertues ought to beare some sway, and that wee may well satisfie [ 20] God by our owne deseruings: let vs learne (I say) to re∣turne to that which is spoken heere, namely, that it▪ be∣longeth only vnto God to disclose his owne secretes vn∣to vs, and to teach vs his wisdome. And so farre are wee off from being able to atteine to such knowledge through our owne power, that we flee it as much as is possible, & blindfold our own eyes, to the intent we might put away all perceyuerance and feeling of Gods iudgement from vs. So much the more therefore behoueth it vs to marke wel the rigoure that Zophar speaketh of here in the name of God, as a messenger or Herault sent by him, too sum∣mon vs too his iudgement seate, that wee may knowe what maner of rigour the same is, that is to witte, that it is intollerable whensoeuer God lysteth too vse it to∣wardes vs. VVhat must wee do then? we must learne to knowe what we bee, and to humble our selues, that wee may returne to our God with hartie repentance, who de∣syreth nothing but that we shoulde come too him in the name of our Lorde Iesus Christ. Then let vs go too him mourning for our sinnes, and so wounded with the in∣warde conceyte of his iudgements, as we may desire no∣thing but that he should take vs to mercie, and receyue vs vnto him, not onely to forgiue vs our sinnes past, but al∣so to amend in such wise for the time to come, as we may walke in his obedience: howbeeit that the same walking must not be to the ende to pay him with our merites and workes, and to make vs returne into his fauour, and too beseech him to gouerne vs in such wise by his holy spirit, as we may continually call vpon him and sue too him as to our Father.

And nowe let vs cast our selues downe before the pre∣sence of our good God and father, with acknowledge∣ment of our sinnes: praying him that his making of vs to feele them, may be to amende vs in such wise, as we may not desire any thing so much as to come nearer and nea∣rer vnto him, vntil we be come thither in full perfection. And so let vs all say, Almightie God and our heauenly father, we knowledge, &c.

The .xliij. Sermon, which is the seconde vpon the .xj. Chapter.

7 Shalt thou finde God in seeking him? Shalt thou finde the full perfection of the almightie?

8 It surmounteth the heigth of the heauens, vvhat vvilt thou doo? It is deeper than the bottom∣lesse depthes, hovve vvilt thou comprehend it?

9 The vvydenesse of it is broder than the Earth, and the largenesse of it is greater than the Sea.

10 VVhen he moueth himselfe to shet vp or to leaue out, vvho shall let him?

11 And seeing hee knovveth that men are vaine, and seeth that they be of no force, shall hee not perceyue,

12 That an emptie man is indued vvith hart, and a man is borne like a vvilde Asse?

FOr asmuch as it is no easie mat∣ter for vs to conceyue howe too humble our selues: therefore ye see how God standeth the more vpon this doctrine, too the ende we may haue so much the more occasion to put the same in vre. Yesterday wee sawe that if God [ 50] punish vs, we must not replie a∣gaynst him: for in the ende we shal find that he hath borne with vs alreadie▪ and that he might of right vse greater ri∣gour towards vs. And if he heare vs not, it is bicause our sinnes haue separated him from vs, and we are vnworthie to bee heard, but are forgotten at his hande by reason of our sinnes, according as it is sayd that the wicked shal gain nothing when they thinke too haue their recourse vntoo him, as in verie deede they go not too him vnseynedly. And as for the good if God heare them, it is not oute of [ 60] hande, or at leastwise hee suffereth them not to perceyue it, bycause it is good that they should be meekned. After the setting foorth of this article, that it is not lawfull for men to iustifie themselues before God: now in generall it is sayde, that we labour in vaine if we go about to seeke out his wisdome. VVhy so? For it ouerreacheth the Hea∣uens, it is deeper t••an the bottomlesse pittes, and the wydenesse of it stretcheth through all. Let vs haue an eye to our owne measure. Beholde howe man who would ouerreach the whole earth, needeth no more than sixe foote too couer him. Man is desirous to inclose the whole sea in his imagi∣nation: and in the meane while hee himselfe is nothing. He would fayne surmount the heauens: and howe shall hee come thither? Hee woulde gage the bottome of the depthes: and what meanes hath he to do it withall? Ne∣uerthelesse let vs put the cace that mans minde is able to stye aboue the heauen▪ and that nothing could be hidden from it: yet should we come short of Gods wisdome, bi∣cause it is infinite▪ It cannot bee compared eyther with the deepes or with the heauens: for it farre ouerpasseth

them all. And therefore let vs assure our selues that oure presumption is foolish when wee go about to knowe the reason of Gods doings. Thus ye see in effect what is she∣wed to vs heere. VVherefore let vs marke, that this word Wisedome, is taken heere for Gods purpose, determinati∣on, or intent, which we be not able to comprehend. True it is that wee may well tast some little portion of Gods wisedome, like as when we beholde his creatures, there he sheweth himselfe vnto vs, howbeit but partly. Let vs no more but take a braunch of some herbe, and wee shall [ 10] see after what sorte and with what cunning God hathe wrought there: The same is a very lookingglasse of hys wisedome. Then is it much more reason, that when wee come to his greater and choycer works, we should there perceyue that Gods wisedome is a woonderfull thing, if we haue any tast at all of it. But by the way, the perfect∣nesse thereof is spoken of heere: that is to witte, that if wee will needes knowe why God doth all things, or if a man be desyrous to see what end God setteth afore hym∣selfe, and what cause moueth him therevnto: wee muste [ 20] needes be vtterly confounded. But heere first of all wee be admonished of the rawnesse of our wit and vnderstā∣ding, to the intent wee passe not our boundes, nor play not the horses that are broken looce, as wee see that the ouerweening and pride of oure nature driueth vs there∣vnto. But hereby wee haue also to consider the goodnesse of our God, who applyeth himselfe vnto vs, and too oure feeblenesse, that we at leastwise tast of that whiche is in∣comprehensible vnto vs: and although we conceiue it not throughly, ne tast it fully: yet he sheweth it to vs, and ma∣keth [ 30] vs to feele it so far foorth as is for our profite. Thus see you two articles which are well woorthy to be mar∣ked. As touching the first, I haue tolde you how it beho∣ueth men to cōsider how rawe and how weake of vnder∣standing they bee, that they presume not to thrust them∣selues too farre forwarde too make inquisition of Gods woorkes, more than hee willeth them and giueth them leaue to do, I say more than hee willeth them, and gyueth them leaue to do▪ For (as I haue touched already) God of his goodnesse doth not vtterly barre vs from hauing any [ 40] perceyuerance at all of his wisedome: but it behoueth vs to keepe measure. Then let vs be well aduised that euery of vs haue an eye to hys owne habilitie and too marke howe suttle and sharpe witted wee bee, and howe greatly gyuen too this ouerboldenesse wherevnto oure owne nature eggeth vs continually. How is that? VVe woulde alwayes bring God to account of all his doings. VVhen we meete with any straunge thing, and men say vntoo vs, such is Gods good pleasure, bycause he hath ordeyned so: and therefore we must not pleade against hym: yea [ 50] say wee? But why dooth hee not otherwise? For suche an inconuenience will insue heerevpon, and the matters may drawe quite and cleane awke from that which might bee for our profite. Thus we see howe that at euery push we woulde fayne haue God to yeeld vs a reason why hee dooth this or that. Moreouer althoughe wee haue not any thing too alledge: yet woulde wee that God should not conceale any thing from vs, but that wee myghte enter intoo the greatest secretes that he hath. And wee see howe sore our hartes are tickled in thys respect. True [ 60] it is that some bee more sharper set than other some bee, but yet it is a common vice wherewith we be all of vs in∣fected from the greatest too the least. Therefore let vs marke well how it is tolde vs heere that Gods wisedome ouerreacheth the heauens, and is deeper thā the depthes, and also that it is in vayne for vs to desire to comprehend it in our brayne: For that measure is farre too short: in∣somuche that if a man had a hundred times more vnder∣standing than hee hath, yet could hee not atteyne to the hundred part of Gods wisedome. Seeyng then that wee bee nothing, and Gods wisedome is a bottomlesse depth: haue wee not so much the more cause to hold our selues short, and not too followe our owne fancies in seeking more than God giueth vs leaue to do? Then let it come to our remembrante to saye, whyther goest thou thou poore creature? thou entrest into a bottomlesse pit: wher∣out of thou canst neuer escape. This is the warning that we haue to follow in this sentence. But by the way let vs also beare in mind that whiche hath bin declared concer∣ning the fauour that God sheweth vs in applying himselfe to vs, and in shewing vs his workes, so farre foorth as it is for our behoofe and profite to know why he doth thys or that▪ And Gods applying of himselfe after that sort vntoo vs, is not bycause he is bounde to vs: (for what bonde can there be? or how can we chalenge him to do it?) But in so doing he sheweth how greatly he loueth vs, seeing he cō∣meth neere vnto vs so familiarly. VVee heare how oure Lorde Iesus Christ sayeth to his Disciples, I will no more call you my seruants, ye be my freends by reason of the secretes that I haue shewed you: for I haue familiarly told you all that I had in commission from my father. And so seeing that God commeth so familiarly vnto vs: we haue a great and singular record of his loue. Therefore let vs learne to inquire of Gods works no further than he him∣selfe leadeth and ruleth vs so to do. And this is wel worth the marking: for we see men incline continually to some extremitie. I tolde you already that there is such a pride in mans heart, as hee would fayne know all things, so as nothing might scape him: and that euery one of vs is gy∣uen to that vice. VVell then, God sheweth vs that wee must not bee too wise, and that we must with sobernesse [content our selues] to know that whiche hee disclozeth vnto vs. Now hope we to keepe our selues from that vice, and therewithall enter into the contrarie extremitie, say∣ing: then must we shet our eyes and inquire of nothing. Nay: there is great difference betwixt a meannesse and nothing at all. For God hath not made vs after hys owne Image too haue it sayd, that wee shoulde become brute beasts by his consent, and that wee shoulde haue so little regarde of the light that he sheweth vs, as it shoulde be quite quenched in vs: but lette vs learne to knowe so much as it pleaseth him to teach vs. If God be our schole∣maister and we giue eare to his speeche, he is able to giue vs wisedome and discretion to comprehend his learning, and wee cannot do amisse in it. But if our Lord shet hys mouth, wee also must shet vp our wittes and holde them in prison, that wee take not libertie to say, I would know this, or I would know that. For God will not haue vs to know more than hee hath shewed vs. Seeyng then that these two vyces reigne in the worlde: it standeth vs so muche the more in hande to marke what I haue sayde: that is to wit, that we should vse the grace and priuiledge

which God giueth vs when he sheweth vs that which is for our profit to know Some will vse the common Pro∣uerbe, That Gods secrets are not to bee searched. True it is that they are not to be searched, sauing so farre forth as he maketh vs priuie to them, and then are they no more secretes. As how? Ye see howe S. Paule calleth the Gos∣pell a wonderfull secrete whiche hath beene hidden in God, yea in somuch as the Angells haue bene rauished and amazed at it, and highly honored it. And yet neuer∣thelesse the same is an easie doctrine to vs. For ther God [ 10] vttereth his wil vnto vs, yea and (as ye wold say) so fore∣cheaweth our foode as there is nothing for vs to do but to swallow it downe: he boweth vnto our rudenesse, & sheweth himselfe exceeding homely. VVe see then that the Gospell is in it selfe so high a wisedome, as wee [of our selues] can neuer arteyne vnto it, seeing that the An∣gells comprehende it not: and yet notwithstanding it is such a doctrine as ought to be knowne vnto vs, yea euen to the rude and vnlearned sort, (according as sainct Paule sayeth in another place) that is to wit, for somuch as God [ 20] hath there applied himselfe vnto vs. But there are other secretes which are hid from vs, add wherevnro God gy∣ueth vs no leaue to atteine as yet. True it is that at the last day, we shall know all things: but as now wee muste be∣thinke vs of that which S. Paule saieth, that is to wit, that we know now in part yea and darkely: so as God giueth vs some forecast of that which shall be reuealed perfect∣ly vnto vs when we be fully transformed into his image and glory. So long therefore as we be clothed with mor∣tall flesh, let vs acknowledge our owne small capacitie, [ 30] and content our selues with what soeuer it pleaseth God to giue and discloze vnto vs. There are then some se∣cretes of God, which he will keepe priuie from vs during this mortall life, like as we cannot know what hee hath determined to do with this man or with that. As for the faithfull, they haue a sufficient witnesse that God hath chozen and adopted them to be his children and to inhe∣rite saluation. But yet for all that, they cannot see the re∣gisters of heauen, to know whither they be written there or no. It is ynough for them that God hath giuen them [ 40] a good copie of their election to looke vpon in our Lord Iesus Christ, insomuch that being his mēbers they doubt not but God will auow them to be his children. Howbeit we know not who bee the companie of the chosen: wee know not who bee the castawayes as yet: we know not wherefore God doth one thing or other: and if we dis∣course of Gods prouidence and of the things that we see through the whole worlde: wee shall be confounded in them. For that streyt and secrete ordinance of God is to high for vs to atteyne vnto▪ Yee see then that as concer∣ning [ 50] the secretes that are hid from vs, men must learne to vse modestie in them. To be short our wisedome must be to herken vnto God, and to follow simply that which he sayeth without going any further. There are (say I) two things wherein the true wisedome of men cōsisteth: That is to say, To heare God speake, and without gaine∣saying to follow whatsoeuer is conteyned in his woord, so as the same may haue authoritie to make vs feare God and too humble our selues vnder him. Lo heere a good meane to become wise. But lyke as it behoueth vs too [ 60] obey God, and to follow that which he sheweth vs: so al∣so must we not desire to know more than is conteined in his word. For when men wil needes be wise against God, they become starke mad. VVe see what befel to our fore∣father Adam, yea euē in the time that he was most pure & soūd, being created after the image of God, when he was in far more excellent and noble state than men be now adayes: for the image of God is so darkned in vs, as there is no more light, nor almost aught els than darkenesse in vs. Adam could not content himselfe with that state, but was desirous to haue a higher perfection: and whereinto is he falne? Into so foule a sinke as we ought henceforth to be ashamed of our state. Now (I pray you) if we climbe still to the saide highnesse wherwith Adam was tempted, and the wretchednesse where into we are falne or rather tumbled cannot meeken vs: must we not bee punished double? Therefore lette vs learne not to couet to know more than God sheweth vs, as I haue sayd alreadye. Yet notwithstanding let vs not ceasse to searche the secretes that are conteined in the holy Scripture, nother let vs do as the Papists do, who say that their forbearing to know autht, is bicause the doctrine of the holy Scripture can∣not be throughly comprehended of all men, and bicause men are in great daūger to be intangled in many errours and heresies: and bycause they see how all the confused∣nesse of the world springeth of this, that men are caried away with a fonde desire of knowledge (as they terme it) and haue not the modestie to content themselues wyth an ouerwrapped faith of beleeuing simply whatsoeuer is hilde by the holy Church. It seemeth at the first blushe that this hath some colour: and yet all is but crused blas∣phemie against God. And why? for (as I haue sayde al∣readye) although the doctrine that is in the Lawe and the Gospell be so high as our mindes are not able to reache vnto: yet hath not God published his Law in vaine, ney∣ther is it for naught that he hath cōmaunded his Gospell to be preched to al creatures, yea euen to the ignorantest sorte, for he disclozeth himselfe there after so louing and gentle a fashion, as there is no man but hee may be fami∣liarly acquaynted with that whiche is shewed there. So then let vs not be vnthankfull to our God, let vs not ac∣cuse him to haue spoken out of the bottome of a bottle. For he protesteth by hys Prophet Esay, that he calleth vs not to him in vayne, and that he hath not spoken in hud∣dermudder: but that his voyce soundeth lowd & cleere, so as it ought to be heard of all men, and all of vs ought to receyue it. Then sith the cace standeth so, let vs har∣dily study Gods worde, let vs apply all our wittes there∣vnto, and our labour shall not be vnprofitable. And fur∣thermore let vs vse the sayd sobernesse that I haue spo∣ken of. And heere ye may see why S. Paule meening to correct the foolishe and rashe curiositie that is in men▪ sheweth them whereto they ought to apply themselues: that is to wit, to knowe throughly what the loue is which God hath shewed vs in our Lord Iesus Christ, so as wee neede to do nothing els all our life long, than to seeke di∣ligently the sayde grace that is shewed vs in our Lord Ie∣sus Christ, as how wee bee rescued from Satanstyrannie, and set free from the bondage of sinne and death: howe that whereas wee were vtterly damned by nature, and wretched and lothely sinners before God: wee be now become rightuous before him, so 〈…〉〈…〉he receyueth vs and

liketh well of vs: Howe we be gouerned by his holy spi∣rite, to the ende wee should fight against the lustes of our owne fleshe: and howe wee bee reserued vnder his hande and protection, so that althoughe the Diuell practyze too ouerthrowe vs euery minute of an houre, yet wee maye be able to driue him backe, bycause we be in the sheepe∣folde and keeping of the good sheepeherd Jesus Christe, who hath promised that he will not suffer any of them to perish whome the father hath put into his hande. There∣fore let vs get the knowledge of these things, and further [ 10] also how we ought continually to preace vnto God, how it is lawfull for vs to call vpon him with open mouthe, bycause he hath giuen vs a mediator who maketh vs way vnto him, and howe that Iesus Christe beareth worde for vs, so as God dothe out of all doubt heare vs when wee praye to him in Christes name. If we knowe these things well: then is our tyme well bestowed. For this cause S. Paule addeth what is oure heygth, our depthe, and oure bredth: and (to be short) he willeth men to behold howe they maye bee perfectly wyse: namely by knowing tho∣rowly [ 20] the grace that is vttered and wrought vnto them in our Lorde Iesus Christe: Heerewithall let vs learne to knowe that we must not indeuer to clymbe so high as to vnderstand what the wisedome of God is in it selfe. For it is a deepe gulfe: and who is hee that can attayne to it? Let vs be sure that all our strength will come shorte of it. Therefore men must humble themselues. And so lette vs beare in mynde what S. Paule sayeth to vs, namely that when we shall haue styed vp aloft aboue the heauens, we shall not atteyne to knowe aught else than the fatherly [ 30] loue of oure God, assuring our selues that therein wee shall haue the perfection of all wisdome, whiche shall stretch out it selfe high and deepe, farre and wyde, and on all sides. In these wordes S. Paule taunteth these curious heades that are fisking here and there, desirous to stye vp aloft, and to sinke down low beneath, and to search things ouer and ouer: and yet in the meane whyle there is no∣thing but vanitie in them, and the nimbler they bee, the lesse surenesse and firmenesse is there in them. S. Paule therefore checketh men for making their discourses so [ 40] sondly, and therewithall sheweth them that if they were giuen too the holding of that whiche is for their profite, they would content themselues with that which is shewed them simply in the Scripture. And heere yee see also why Moyses after he had published the lawe, sayeth: Aske no mo questions, saying, who is he that shall climbe into hea∣uen? who is he that shall go ouer the sea? who is he that shall go downe into the deepe? For yee haue the worde in your mouth and in your hearte. S. Paule applyeth this saying too the doctrine of the Gospell, and not wyth out [ 50] cause. For the lawe is in it selfe very darke, and could not haue contented men nor giue them that which was need full for them, if God had not sent them to Iesus Christe. But now haue we that which the fathers of olde time had but in part. For God putteth his worde into our mouth and into our heart, not by giuing vs some little taste of it, but by filling vs with it to the full, if so bee that our owne lustes were not insatiable, according as mennes lustes are verie gulfes, I meane in all thinges. For when wee come once too inquyring and searching: beholde what an vn∣measurable [ 60] gulfe is in vs, so that wee coulde finde in our hartes too swallowe vp the whole maiestie of God, and to packe vp his glorie all in one little fardell, and that hee shoulde reserue nothing to himselfe. Seeing then that we bee suche: lette vs remember well Sainct Paules saying, and let vs apply all our studie that way as long as we liue, and lette vs profite more and more in the knowledge of our Lorde Iesus Christ, to the intent that when hee hath once graffed vs into his bodie, hee may increace his gifts in vs from day to day, vntill we bee throughly filled with them. Lo what wee haue too marke in this streyne. Forthwith it followeth: VVho is hee that can let God, if hee liste too shet vp? If hee liste too let looce, If hee list•• too remoue all, If hee liste too make a newe order: who is hee that can disap∣poynte his purpose? VVho shall sette himselfe agaynste his good pleasure? After it hath bene tolde vs that we ought not to bee ouer inquisitiue of Gods wisedome, further∣forth than he giueth vs leaue and licence: Here the same knowledge is declared too vs: namely that it is not law∣full for vs to grudge against his doings, as though it were in oure power too restreyne him. The reason is for that wee oughte too like well of all that euer God dooth, al∣though wee knowe not why hee doth it, but that he hide it from vs: not that hee is loth to haue vs conceyue the reason of his workes: but bicause it behoueth vs to haue him trie our obedience, that wee may know what we be. If God shoulde giue vs a full declaration of his woorkes heere as now: who should bee able to indure our pride? what woulde wee thinke our selues to bee? For although wee see our wit to bee so weake, that wee feele our selues to be wrapped in darkenesse or cloudes, and that our vn∣derstanding will not reach threefoote afore vs: yet a man may see how wee ceasse not to auaunce our selues aloft: and therefore what woulde become of vs, if God should not reyne vs shorte? Moreouer what honour yeelde wee to God, when wee will comprehende all his dooings? It shoulde seeme that we woulde bee hayle fellow well met with him. For wee see what pryde is in vs alreadie. And therefore it is good that God shoulde trie our obedient∣nesse, too the ende wee may learne to glorifie him in all our dooings, yea euen though they bee things to vs vn∣knowne, and though we find them so straunge at the first pushe as they make vs to say, by all likelyhood this ought to go otherwise. But lette vs say, seeing that Gods good pleasure is so: it behoueth mee to yeeld thereto. VVhen men are once come to suche a discretion, then haue they greatly profited. Yee see then what the cause is that God sheweth vs not why hee doth this or that. Furthermore whereas here is mention made of Remouing, shetting vp, and letting out: it is as muche as if it had bene sayde, if God should chaunge and transpose all that euer wee see: yet ought not wee to gaynesay it, nor presume to stryue with him, or to alleadge any thing agaynste him. True it is that when wee beholde the order of nature that God hath set alreadie, wee ought of right too glorifie him for it as it is. And certainely God hath set vs in this worlde as on a greate stage too beholde his woorkes, and to con∣fesse that hee is wise, rightuous, and mightie, yea euen af∣ter a wonderfull manner. For it behoueth men not one∣ly to bee taught too giue him glorie with all reuerence: but also too bee throughly rapted aboue all their senses and vnderstāding to acknowledge and crie out with Da∣uid,

that it is impossible too atteyne too this wisdome of God, which appeareth in his workes: and that although God should chaunge all the orderlinesse wherein it is his will that wee shoulde beholde him, and wherein it is his will too keepe vs occupied at this day: yet neuerthelesse it should behoue vs to submit our selues therevnto, [and to say] that hee doth it not without cause. If we thinke it straunge: then (as I sayde afore) let vs learne to say, yea: but who art thou wretched creature? I pray you if a man haue gotten great vnderstanding and skill, and yet know∣eth [ 10] not himselfe: will men say hee is wise? I say if a man haue applyed his minde too learning, yea and haue pra∣ctized himselfe in affayres, insomuch that hee is able too giue another man good counsell, and yet in the meane while is a starke soole, and vtterlye witlesse in things that concerne himselfe, and which touche his owne per∣sone: will not men say, that suche a one hath no witte? True it is that he hath witte and remembrance for other men: but hee hath no discretion for himselfe. Euen so is it with those that would restreyn Gods mighty power to [ 20] their own fancie. And why? For they thinke themselues able to cōprehend all: and they fayle in the cheefe poynt: that is to wit, in that they know not thēselues. For he that entreth into himself, & looketh vpon himself throughly: shall find himself to be vtterly vnskilfull, and as weake as can be, and therfore that he hath great need to walke mo∣destly and humbly before God. Ye see then how men are caried away and haue neither reason nor discretion, when they go about after that sort to cōprehend Gods mightie power by their own conceyts. So much the more therfore [ 30] behoueth it vs too marke well this lesson, that whether God shet vp or let out, or chaunge all: we must not ther∣fore ceasse to honour his mightie power after such maner as he sheweth the same vnto vs: And that although wee knowe not the reason why he worketh in that wise: yet notwithstanding wee muste learne too glorifie him in all poynts, saying, Lord it is good reason that all things shuld be lawful to thee, & that thou shouldst vse thy creatures as it pleaseth thee, so as thou mightest pul down the hea∣uens, and raise vp the earth aloft. To be short, whensoeuer [ 40] thou dealest as thou listest with thy creatures, thou pas∣sest not beyond thine owne right, neither vsurpest thou a∣ny other mans right. For al of it is thine own due. Behold (I say) after what sort men ought to glorifie the goodnesse & mightie power of God. But yet for al this, we must not father a lawlesse power vpon God, as the Popish teachers terme it. For that were a cursed and diuelish thing to do. They cōfesse in their schooles that God might of his ab∣solute power thunder vpō the Angels & damne thē: but they call this absolute power of Gods, a wrongfull & ty∣rannous [ 50] power. Let vs take good heede that we surmize not God to be as a Tyran: for he doth al things with in∣differē••••e & vprightnesse. Neuerthelesse he hath his own purpose which is hidden frō vs: and therfore it becōmeth vs to honor his rightuousnesse though it be vnknowne to vs, and that all our wits and vnderstanding be vnable too arte••ne therevnto. And this is it that we haue to remem∣ber in this streyne. Seeing then that the cace standeth so, as it is not for mortall men to lift vp themselues agaynst God, to withstande his mightie power, or too finde fault [ 60] with his rightuousnesse, no though it shoulde please him to alter the order of nature, and too remoue and shift all things: I pray you must wee not needes bee vnthankfull▪ and forwarde if we murmur agaynst God in this present orderlinesse which we see to be so beautifull, and wherein▪ there is nothing to be foūd fault with? Let vs put the cace that God turned the light into darkenesse, that the Sunne tumbled downe into the deepe, that the earth mounted vp on high, and that al things were confounded togither▪ yet ought we to glorifie God, and to say▪ Lord it is so that we are astonished, & these things are right strange to vs, but what for that? vouchsafe thou to hold vs in awe, vn∣till thou haue shewed vs that this is good. Thus yee see what we haue to doo. But nowe there is such an orderly disposition in the world, that spite of our teeth we be for∣ced to say that it is such a workemanship as no creature is able to atteyne vnto: and must not our mindes then bee ouermalicious, when wee cannot glorifie God with all lowlinesse? True it is that wee see some confuzion in the present order of nature: and whereof commeth it that God disposeth not things as it were to bee wished, but it seemeth that all should be turned vpside downe? wherof cōmeth that? Of our sinnes: we are the cause that God continueth not things in the same order that he had set them at the beginning: for wee make many confuzed midlies. Yet neuerthelesse wee must in this cace deeme God to be an vpright iudge. Herewithall let vs beare in mind that he cōfoundeth not the order of nature in such wise, but that he maketh vs too feele hys fatherly good∣nesse and mercie continually: and therefore so much the more ought we to be induced to humilitie, when weesee that the greatnesse of his goodnesse and mercie passeth the hougenesse and enormitic of our sinnes. Thus much concerning this sentence. And he addeth also, That God knoweth that men are but vanitie, and that men are nōthing worth: and how then shoulde be not vnderstande that man who is borne as a sillie wilde Asse, knoweth not himselfe, and yet thinketh himselfe able to match his mightie power? This is the conclusion of the doctrine that wee haue heard. Discourse hath beene made concerning Gods mightie power which reacheth aboue the heauens, and is deeper than the deepes: and therfore when men take vpon them to be too inquisitiue of it, they must vnderstand that they bee as it were swallowed vp of it: and if they will needes giue their curiousnesse the bridle, to search the bottome of Gods power: he must be fayne to shew them that it is not lawfull for creatures to lift vp thēselues against him whatsoeuer he do. Thus ye see now a declaration which serueth to applie this general doctrine to the present pur∣pose: whiche is, that God on his side knoweth what is in men: and on the other side that men are no such things as they should haue cause to aduaunce themselues to call God to a reckening. For what are we? Let vs a little con∣sider our birth. Men are like wilde Asses, that is to say, they haue none vnderstanding except God giue it them. As touching the first poynt, it is not without cause that he sayth, that God knoweth that men are but vanitie, & that they bee nothing worth. For it is too the ende wee should learne not to value our selues by our own reason, and after our ordinarie maner. VVhen men value them∣selues, it is after their owne fancie: they beleeue this and that of themselues, and thereafter do they giue their ver∣dit

But all this is nothing worth, wee must esteeme our selues according too that which God hath spoken. For there is none but he alone that may be a cōpetent iudge ••o know what we bee, nor that hath authori〈…〉〈…〉e to say it▪ which thing wee ought too marke well. For when men haue valued themselues by their owne imagination & o∣pinion, what shall they haue gayned by it▪ It is like as whē a foole calleth himselfe king of some countrie, and in the meane while euery man laughes him to scorne for his la∣bor. VVe be double fooles, when wee weene our selues [ 10] to bee any thing, and there withall God sheweth vs howe there is nothing but vanitie in vs. Then let vs be are in mind, that when men are desirous to know what they be, what their state is, and of what estimation in effect they bee: they must turne them to God▪ saying, Lorde thou knowest vs, for thou hast made vs. And at his hād we shall haue a short and resolute answere. VVe see how the scrip∣ture sayth that all the wisdome which men suppose them∣selues to haue, is starke follie: the wyser they wene them∣selues to be, the more dullardes are they: God laugheth [ 20] their fondnesse to scorne: when they thinke to climbe vp a high, then withdraweth he himselfe from them, and they must be faine to wanze away in their owne imaginations. Lo what the Scripture pronounceth. And so let vs assure our selues that there is none but only God that knoweth vs, & can truly tell what we be. And that is the cause why it is sayd that God knoweth. It seemeth at the first blush, that this is but a common thing: for euerye man will easily easily confesse that God knoweth men to be but vanitie: but yet for all that, wee consider not the substance which [ 30] those wordes import, bicause men haue their eyes stop∣ped, they know not themselues to be full of vanitie, and therefore God is fayne to make them feele what they be, they may learne too humble themselues. Thus muche for the first poynt. The second is, That the emptie man shall be indued with hart, and shall be like a wild Asses colt. Here we be brought backe to our birth, to do vs to vnderstand that al the wit which we haue is Gods gift besides our nature. And why? Let vs looke vpon the power of men. VVhen a little babe commeth out of his mothers wombe, what [ 40] wisedome bringeth he with him? Verely some Philoso∣phers haue well supposed, that al the vnderstanding which we haue of our selues is but onely memorie: and that it was requisite for vs to haue one sence inclozed in vs afore hand. But yet is it to be seene, that a childe hath lesse wit than silliest beast that is. Let a man looke throughout all and he shall not finde any beast so brutishe nor so vnpur∣ueyed of reason and vnderstanding as men are at their comming into the world. Ye see then that man in himself is as it were the foale of a wilde Asse. Let him ••ake as great account of himselfe as hee listeth: but yet wee see what hee is neuerthelesse. And howe is it that wee haue the spirit of vnderstanding when wee come too full age? God must be fayne to giue it vs. And so you see why it is sayde, that the emptie man shall be indued with hart. For in the Scripture, this woorde Harte importeth vnderstan∣ding. Let vs marke then how it is shewed here, that when we haue any wit or reason, the same commeth not of our owne nature, neyther do wee possesse it as though it grew vp with vs: but it behoueth vs to know that it is an excel∣lent benefite which God bestoweth vpon vs. Seeing then that we haue it at his hande, what an vnthankfulnesse is it of vs to abuse it against him? Therefore let vs acknow∣ledge his benefite in giuing vs wisedome and discretion when we come to age, to knowe both him and our selues, and to honour him. Let vs learne then to hold our selues in humilitie, and according as it pleaseth God too giue vs vnderstanding, let vs acknowledge the same to come of him: and let vs pray him to make vs to applie our wittes to such vse as we may alwayes walke after him, and holde our selues vnder his awe, vntill that beeing set free from this bondage of sinne, we be conueyed into the heauenly glorie, to beholde him perfectly as he is.

And now let vs cast our selues downe before the face of our good God with acknowledgement of our sinnes, praying him to make vs perceyue them and to graunt vs the grace to applie our wittes, and indeuer too consider what we be, that is to wit, wretched, vaine and vnprofita∣ble creatures, vnable to do any thing of our selues, so as he must be sayne to furnish and strengthen vs, or else wee must needes vtterly quayle. And that such knowledge of our owne weakenesse and feeblenesse may prouoke vs too returne with greater desire too the grace which our good God offereth vs, seeking nothing but to bee filled with the same, to the ende wee may honour and magnifie him in all respects, vntill hee haue brought vs to the per∣fection wherevnto we bee called, without swaruing one way or other, for feare of turning out of the right way of saluation. That it may please him too graunt this grace, not onely to vs, but also to all people. &c.

The .xliiij. Sermon, which is the thirde vpon the .xj. Chapter.

13 If thou prepare thine hart, and stretch out thy handes vnto him,

14 If thou put the iniquitie from thee vvhich is in thy hande, and that no vnrightuousnesse abide in thy tent,

115 Then mayst thou lift vp thy face vvithout spot, and thou shalt be sure, and shalt not be afrayde:

16 For thou shalt forget thy miserie, and shalt no more haue it in remembrance than the vvaters that are passed by.

17 And a time shall spring vp more bright than the noone day, so shalt thou shine and bee as the morning.

18 Thou shalt be safe, bicause there is hope, thou shalt dig a pit and lay thee dovvne safely.

19 Thou shalt rest thee, and there shall bee noman to make thee afrayed, and many shall sue too thee.

20 But the eyes of the vvicked shall sayle and forgo their refuge, and their hope shall be [turned into] anguish of minde.

WEe haue seene heretofore the lowlinesse that ought to bee in men when they thinke vppon Gods works: that is to wit, that they must not presume to iudge of them after their owne fancie, but they must vnderstande that [ 10] forasmuch as Gods wisdome is infinite: therefore they cannot comprehend the reason of his doings: and that forasmuch as he is able to do all things: no man ought to presume to let him, but to giue him leaue to doo what hee thinketh good, and al men ought to stoupe vnto him. And now be∣hold a second point which Zophar addeth: which is, that if we be desirous that god should be fauourable and mer∣ciful to vs, we must seeke him with a pure and right mee∣ning minde and without hypocrisie. Thus ye see in effect [ 20] what is declared here. And afterward for a conclusion he addeth, that such as are smitten with Gods hand, cannot excuse themselues (howe soeuer the cace standeth,) that their owne sinne should not be the cause of all the miserie that they indure. But verely such things are misapplied to Iobs person: and yet notwithstanding, the same ceasseth not to be good for vs: Therefore let vs bethinke vs too profite our selues by it. And first of all, whereas it is told vs, that God will be gracious to all such as seeke him vn∣faynedly: the same is often ynough warranted vs through [ 30] all the holy scripture, and God allureth not me vnto him to deceyue them when he sayth, Turne vnto me, and I wil turne vnto you. Hereby he declareth that hee is alwayes willing and readie to do vs good, if we let him not on our side. So then, let vs marke, that whensoeuer we seeke God he will bee at hande with vs, yea euen with all grace and blissing. But wee must also marke the meane of seeking God. For we see how men beare themselues in hand that they haue desired nothing but that God should be mer∣cifull to them, and that they haue bene desirous to yeeld [ 40] themselues vnto him, and that their cheef desire is to ho∣nour him: and yet for all this, they draw quite and cleane backwarde. But in this text is declared in what wise God will be serued, and what he requireth and alloweth. And therefore he sayth that first of all, wee must settle our heart and stretch out our handes vnto him, and afterwarde, put all wickednesse out of our hands, that none may dwel in our houses. Behold (I say) how men may obey God, and not turne a∣side from him: namely by beginning with the soundnesse of the heart, bycause God abhorreth all dissimulation. [ 50] But contrarywise we see how hypocrisie reigneth in such wise in our nature, as our hart shrinketh alwayes backe∣ward, and we make many countenances and many apish toyes and mowes, so as it shoulde seeme we be altogither on fire with zeale to Godward, and outwardly all shall be full of Ceremonies and apparant pretences, whereas not∣withstanding there shal be no truth nor right meening in∣wardly in the hart. Ye see how we haue so much the more neede to marke what is sayd here, namely that such as go about to seeke God, do not any thing that is aughtworth, [ 60] but insteade of going forwarde, draw backwarde, except their hart be disposed that way: that is to say, except they haue a pure and single affection, and not a double heart▪ But for our better confirmation in this lesson, wee must bethinke vs of other textes of the Scripture where God auoucheth that he is not like too mortall creatures, who rest vpon the outward shewes of things. Bycause wee bee fleshly, wee make much of that which seemeth gay: but God is not such a one. Therefore wee must not mea∣sure him by our metyard. But forasmuch as it is his pe∣culiar office too searche the bottome of mennes pr〈…〉〈…〉 thoughtes, and all must needes be layd open before him: Therefore his eyes looke vnto faithfulnesse and truth, as it is sayde in Ieremie. To bee short, the seruice of God ought to bee grounded vpon the singlehartednesse wher∣of the Scripture speaketh so oft, in saying, Thou shalt bee sounde before mee. And not without cause did God giue that rule to Abraham, but he gaue it to the ende it should bee generall to all the faythfull: and the often repeating of it, is to shew that when God mindeth to shoale out his owne children by some certaine marke from the hypo∣crites: alwayes he setteth downe the sayde soundharted∣nesse. Therefore let vs marke well, that forasmuche as God is the truth, hee will bee serued in spirite and truth. Now seeing that Gods seruice is spirituall, all ••eyning and vntruth must bee farre from vs: otherwise, althoughe our workes please men, and be neuer so much commen∣ded of the worlde, they bee no better than dung and va∣nitie: and God will reiect all that wee haue, if wee haue not first indeuered to put our harte in order. True it is that the Papistes take holde of this text too proue their Freewill: and it seemeth too them that they haue a fayre colour to say, sith men are exhorted to order their hartes aright, therefore it is in their abilitie and power so too do. But it is to fonde and tryfling a reason to measure mens power and abilitie by the things that are commaunded them. For when God sheweth vs what wee haue to doo, he respecteth not what wee are able too do, or what is in vs: but he respecteth what we bee bound vnto and what is our dutie. VVhen he willeth vs too loue him with all our hart, with all our strength, and with all our power: is it bicause he findeth any man liuing that is able to yeelde his whole hart to the sayde loue? VVe see the flat con∣trarie. For our nature is fully bent agaynst God. So then if God ment too require nothing at our handes but that which we were able to performe: hee shoulde let vs go streight too destruction. But let vs not thinke that God lozeth his right bicause wee haue not wherewith too pay him. For put the cace a man were in dette, were it rea∣son that his creditours shoulde loze their right bicause he is falne in pouertie by wasting of his goodes in riot and excesse? True it is that they shall not be able to recouer it at his hande: yet doth the dette remayne alwayes vpon his head. Seeing the cace is such, doo wee thinke that God will be disfeated of his duetie bicause men bee alto∣gither lewde and frowarde, or bicause the Diuell holdeth them in bondage, and they be giuen ouer to all mischeef and wickednesse? Then must we not conclude that men are able to dispose of their owne harts and of themselues

at their pleasure through their owne motiō, bycause God commaundeth them so to do. Hee doth but onely shewe that we be bounde too do so, and that all that euer we be able too attempt shall not be esteemed nor receyued at Gods hande vntill such tyme as wee haue the sayd pure∣nesse of hart whereof mention is made in thys place. But nowe let euery man examine hymselfe, and we shall fynd our selues to haue harts of stone, so as there is nothyng in them but hardnesse, nother reigneth there any thyng in them but naughtinesse, and suche a continuall stubbor∣nesse [ 10] as can by no meanes be bowed to obey God. Sith the cace standeth so, God muste be fayne to put too hys hande, as he hath also promised to doo. For he sayeth hee will giue vs fleshly hartes that shall be soft and plyable, so as wee may serue him. He sayeth he will ingraue his law after such a sorte in our hartes and in our bowels, as wee shall giue our selues to that which he alloweth, so as there shall be one conformitie and agreement beweene all our desires and affections, and betweene the rightuousnesse that is conteyned in the lawe. That (say I) is the peculiar [ 20] worke of God: & therfore it behoueth him to dispose vs to the seruing of him, bycause we are vnfit for it one oure behalfe, drawing altogither backe from it, and hauing not aught in our lustes but contrarietie to all goodnesse. Lo how it belongeth to God to apply vs vnto himselfe, and to make vs fitte and able to serue him, seeing we haue not any abilitie nor meane in our selues to do it. Now after he hath thus spoken of the purenesse and rightfull mee∣ning of the hart, hee sayeth that wee muste stretch out our handes vntoo God. Thys importeth very muche. For vnder [ 30] one particular, Zophar ment to comprehende in effecte the cheefe poynt of Gods seruice, and of the first table of the Lawe. For what els is prayer than a recorde of the faith that wee haue to Godward? For by calling vppon God without hypocrisie, we witnesse openly that all our welfare lyeth in hym, and that he is the onely partie too whome we ought to flee for succoure: and (to be shorte) by calling vpon God wee yeelde hym the glory that be∣longeth vnto hym, and whych he reserueth to hymselfe. And so let vs marke, that vnder thys one particular point [ 40] of calling vpon God, Zophar ment to comprehende the whole contents of the fyrste table: whych are, that God telleth vs that he only must be worshipped of vs, and cā∣not abide to haue any copartener, and that we must not abuse his name, nor vnhalowe it: but that wee must ren∣der hym the honour which he is worthy of, and followe the order which he hath appointed in hys Church. Then if all thyngs bee throughly considered, it is certayn that by calling vpon God we protest that we haue none other Gods but him alone, and that we renounce all Idolatrie [ 50] and superstition, shewing that our trust is settled vppon hym alone, and declaring that all ryghtuousnesse, power, and life are all wholly in our God, that he is the fountain where out of it behoueth vs to drawe, and that wee bee so greatly bounde and indetted vnto him, as it is impossi∣ble for vs to discharge our selues towardes hym. Beholde after what sort hys name shall be honored? Agayne, the yeelding of our selues ouer to him and to his prouidence in our prayers, is the very meane to obserue the spirituall Sabboth or rest. Besides thys, prayer importeth a confes∣sion [ 60] of our fayth. Also we not only desire God to vouch∣safe to succour vs: but also we yeeld him thankes for the benefites that we haue receyued at hys hand. And so wee see, that vnder our calling vpō our God, is cōprehended whatsoeuer perteyneth to his honour. But heereby we see that in Poperie, the seruice of God hath not onely bene peruerted and marred: but also as good as vtterly aboli∣shed. True it is that men will easily say that they ought to pray vnto God: but after what maner? Before we come thyther (say the Papistes) we must runne and trotte from Sainct to Sainct: the virgin Marie must be the mother of mercie and the treasurie of saluation: euery Sainct muste haue his office, & thither must men haue their recourse, there must they repose their trust. God muste haue but a little sprinkling, in somuch as he shall hardly be knowne in so great a number. And wee must not in any wise be∣gin at him, for they beare themselues in hand that if they go not first to the Heesaincts and Sheesaincts: God sha∣keth thē off. Of Iesus Christ there is no speaking, nor of seeking vnto him as too the mediator, that hee shoulde make our way too God his father: of all thys geere they haue no skill what it meeneth. Seeing then that the prin∣cipall poynt which perteineth to Gods honor, is not ob∣serued there: let vs assure our selues that it is euē so with all the rest that are inferiour. And therefore let vs thanke our good God for drawing vs out of these horrible dun∣geons, and for shewing vs that it is he to whome we must hold our selues, & whom we must call vpō as our father, that we take heede to keepe the way wherby he sheweth vs to come vnto him, namely by assuring our selues that hys seate is not terrible vnto vs to make vs shunne it, but rather amiable for vs to come vnto, in asmuch as our lord Iesus Christ reacheth vs his hand: and that his office is to make intercession for vs: and that God also hath opened vs the gate, desiring nothing of vs from day to day, but that we should come vnto him. Lette vs (I say) acknow∣ledge, that the same is an inestimable benefite vnto vs: & therwithall let vs haue pitie vpon these blynde wretches whyche go astray after that manner, in somuch that if it come to the poynt of calling vpon God, they wote not at which end to begin. And verely hereby it appereth, that their state is most miserable. For wherein lieth al the wel∣fare of men? wherein is al their happinesse, but in that (as I haue sayde) they haue theyr recourse vnto God, accor∣ding as it is sayd, that whosoeuer calleth vpō the name of the Lord shal be safe? But the cace standeth so with the wretched Papistes, as they wote not what the calling vpō God is. Therefore it must be concluded, that they muste needes be bereft of al hope of saluation, and banished out of Gods kingdome, seing they know not what it is to call vpon God. And it appeereth: for they come not to it but with doubting & trembling: and therewithall they haue a thousand windlasses before they come at God, bycause they haue not Iesus Christ to their guide and foreleader. So then let vs marke wel this streyne wherein mention is made of stretching out our handes vnto God. VVhy so? For in asmuch as we cannot stye vp into heauē by reason of our infirmities, it behoueth vs to haue some signe that may serue to make outward protestatiō of the inwarde & secrete doing. Ye see our hartes cannot be seene▪ [of me] But if we pray vnfainedly, our hart lifteth it selfe vp aloft, & that is as much as if we came before God to lay foorth

all that euer we haue within vs. This doing (I say) is inui∣sible. Neuerthelesse, by holding vp our hands vnto God, we declare that it is he to whom we haue all our refuge. Thus we see why Prayer is betokened by the signe of it, in the holy scripture: not that the same signe is the whole or the principall poynt of prayer. For the Hypocrites can skil wel ynough to stretch out both their hands & their armes too and it seemeth that all that euer is in thē were burning fire: & yet for al that there is nothing but falshod in them, and they do but mocke with God. Therefore it [ 10] behoueth that this signe be true, & the scripture also pre∣supposeth it to be so. And here ye see also why it is sayde, that our Heart must be disposed. If Zophar had sayde no more but stretch out thy handes vnto God, men myght haue alledged that God is contented when they come to him but with Ceremonies. But when as he sayth, that a∣fore all things, our heart must be sound so as there be no wrything nor crokeduesse in it: it is as much to say, as the same must be layd as a foūdacion whervpon to build. And hereby we see that the lifting vp of our hands vnto heauē [ 20] is nothing, vnles our hart go before it, so as the hāds may be a true recorde of that which is in the man, and of that which God himselfe knoweth to be there. For as concer∣ning the residue of our life: peraduenture men will regard vs, and we may haue some regard of thē. But verely that must not be for desire of any prayse: for if we desire to be allowed of creatures, we receiue our wages, as sayth our Lord Iesus Christ. Yet notwithstanding let men see vs in all the rest of our life: but when we pray vnto God, euery man must retire & shrinke into himselfe, that he may ac∣knowledge, [ 30] behold I am before God, behold I am at the throne of his maiestie: and so of all the doings of our life prayer must he remoued furthest off from hypocrisie & vntruth. But in the mean while this is very ill put in vre. For let a man marke howe the hypocrites in the Papacie play mockeholiday with God: there shalbe store of lipla∣bour: and that is the thing wherein they bewraye them∣selues most. Though there be hypocrisie in all their other things: yet is there most of al in the praiers of the Papists. And on our side, would God there were the like conside∣ratiō, [ 40] as I haue spokē of: that is to say, that euery of vs re∣tired into himself when he cōmeth to praying vnto God, & that we were (as it were) locked vp in that behalf, so as we had no respect at all of the world. Thē should there be another maner of perfectnesse in our prayers, than there is: & those that haue no feare of god durst not be so bold as to call vpon Gods name with full mouth as they doe. How? They call vpon him before men: to their seeming it is ynough if the world thinke they haue a good will to returne vnto God: and in the meane while God seeth no [ 50] sparke of such good will in them. Furthermore, although it behoue vs to be withdrawn [into our selues] when we pray vnto God: it is not ment that in the cōmon prayers we should not stirre vp one another by our example. For then were it sufficient that euery man prayed in his own chamber, or in his lodging. But God will haue vs to pray togither in cōmon, and as it were with one mouth, to the end there may be one solemne confession of our faith, & euery man may be edified by his neighbor. Neuerthelesse our open praying must be after such a sort, as we may be [ 60] withdrawne into our selues, and euery man haue his eye vpon God aboue, as if we were there before him. Thus muche then concerning these wordes, of lifting vp oure handes. And by and by after, Zophar commeth downe to the second table of the Lawe and sayth, That we must put away all iniquitie from our handes, and that it must not a Well in our houses. It is a manner of speaking rife ynough to say, VVe haue cleane handes: for by our hands we med∣dle & deale with the matters that are betwene vs & our neighbors And therefore he that robbeth his neyghbor, or doth him any violence or any anoyance, hathe foule hands: like as on the contrarie part it is said, that the chil∣drē of God do wash their hands when they kepe equitie and vprightnesse, so as they giue not thēselues to misdea∣ling, but rather haue a regard to serue euery mans turne. And Zophars meening in this place is, that the man that wil be blissed of God, & prosper, must withhold his hand from all vnrightfulnesse, or driue away al vnrightfulnesse from his hand. Haue we then called vpon God? haue we protested that it is he only at whose handes we looke for saluation and all welfare? haue we glorified him as becō∣meth vs? Then there remaineth that we communicate with our neyghbors also without doing any man wrong, so as no mā may complaine that we haue put him to losse or hinderāce: and that we be cleere frō al violence & guile If we liue with our neighbours after this maner: behold, God will also draw neere vnto vs. Thus ye see howe we shall perceiue that he is readie to bestow all good things vpon vs that we can desire, and which are meete for our saluation. But forasmuch as men do willingly beare with thēselues, yea and that to excuse ourselues in euill doing, we seeke so many shifts and starting holes as it is horrible to behold: it is sayd that misdealing must be chazed & ba∣nished out of their tents: that is to say, men must not only do none euill directly, so as it might he cast in his teeth to his shame: but also he muste beware that none euill bee done vnder his shadow. As for exāple, if he be the master of a household, let him hold his wife, his children, & his seruants in awe, & let him take good heede, that there be no wrong done to any man, by ouerthwart meanes, or by wycked dealings. Thus yee see why it is precisely added, That misdealing must not dwell in our tentes. And now haue wee in effect that which is sayde here. But now re∣mayneth that euery one of vs thinke better of it than we haue done. For this doctrine consisteth not in wordes, but must be put in vre by euery mā, and euery of vs must thinke vpon it throughly. There is nothing heere which ought not to be very cōmon and familiar to vs, and why then are we so farre off from it? Euen bycause the more parte of vs are contented to heare speake of it, and yet notwithstanding leaue the chief point of it. To the entent therefore that we may be touched the better & the more to the quick, let vs marke first that we must not go about the bush with God, but keepe the right way that is shew∣ed vs here. My saying of this, is to drawe vs out of all the superstitions & fond Apes toyes wherewith men beguile themselues too too wilfully. For as for these general prin∣ciples men can finde in their harts to confesse them wel∣ynough: namely, That it is good reason that God should be honored and serued: and that without we do so, he will curse vs and cast vs away: and that it ought to be no won∣der though he punish vs and consume vs with aduersities

in this world. For seing that we worke spite against God, must not he needes ouerwhelme vs? Euery man (say I) will well confesse this. Agayne for the seconde poynt, it will not bee denyed but that God will haue pitie vpon vs when wee turne vnto him: and that if wee serue him as we ought to do, hee will not deale so hardely with vs but we shall finde him by experience to be both a father and Sauiour to vs. Men will well ynough say so. But when it commeth too the deede doing, it will bee well perceyued that there was nothing but hypocrisie in all these goodly [ 10] protestations, and that men were very farre of from God, so long as they thought to content him with their fonde fancies. Then let vs learne that the true turning whyche God alloweth, is not a tormenting of a mās selfe in vayne and superfluous things: but a comming vnto him with a rightmeening soundnesse. But let vs now looke vppon the lurkingholes of our hartes: I say let euery man exa∣mine what is in himselfe: let vs not flatter our selues too make our selues beleeue that blacke is white: for we shall winne nothing by so doing. Seeyng then that we haue so [ 20] many startingholes in our selues, wee haue good cause to fight against thē. For it is no easie matter to haue a cleere hart and suche a soundnesse as God requireth. VVhen men haue indeuered themselues thervnto all their tyme, it is much if they come to the middes of their iourney be∣fore they die. Yet neuerthelesse we must trauell still, and desire God to strengthen vs, that wee may compasse our intent by the power of his holy spirite. Marke that for a speciall poynt. And for the bringing heereof to passe, let vs take heede that we bee angrie with our selues as oft as [ 30] we feele any hypocrisie or feynednesse in our selues. For if euery man looked neerely to himself, it is certayne that we should sigh a hundred times in a day, whereas now we be falne asleepe, yea and will mightely and stoutly iustifie our selues. There are many that would fayne haue men to thinke that they seeke God with a pure and freeharted affection, and that they apply all their indeuer therevnto: and yet in the meane while if they searched themselues throughly, they should see that which the other men see. For it would be manifestly perceyued, that they be ful of [ 40] hypocrisie, and that there is not one drop of good zele in them. Seeing that the worlde findeth this in them, ought not they rather to finde it in themselues, if they did not beguyle themselues wilfully? So then, if euery of vs (as I sayd) examine himselfe as he ought to do: it is certaine wee shoulde not fall a sleepe, but rather that wee shoulde be pricked and prouoked to proceede more and more in the right way. And let vs make speede while God calleth vs to him, and giueth vs leaue & boldnesse too stretch out our handes vnto him. And let vs not abuse suche a bene∣fite, [ 50] which is inestimable. For if God preuented it not with his infinite goodnesse, & gaue vs not way vnto him: which of vs durst preace vnto him? And in very deede wee should bee shaken of. For it were a Diuelish mala∣pertnesse, if a man should of his owne selfe & of his owne head preace vntoo God, and hauing no leaue of God. A man durst not come neere a mortall Prince who is but a dead carkesse: and how shall we preace before the maie∣stie of oure maker? Yea verely, considering that wee are his mortall enemies, and that wee cannot come thyther [ 60] but wee shall bring as much sinne as can bee: hee muste needes abhorre vs by reason thereof, and it spiteth hym to see vs, according also as hee renounceth and disclay∣meth vs to be his creatures in respect that we bee sinners. Therefore he must be fayne to giue vs leaue, and to call vs, and to tell vs that wee shalbe welcome, and too open vs the gate: and it behoueth vs to know that it is neede∣full for vs to bee dealt with as I haue sayde afore: that is to witte, that we flee to our God for refuge, assuring our selues that wee be destitute of all goodnesse, and as nee∣die and wretched as may bee: and furthermore that wee may well seeke heere and there for that which wee lacke, that we shall finde nothing but emptinesse in oure selues, so as we shalbe famished, & such as weene to supply theyr want by seeking remedie at the handes of creatures, doo but feede themselues with winde. Then let vs go to our God and seeke the meane to come to him: which is, that our Lord Iesus Christ make intercession for vs, & cause vs to finde fauour there. For in our owne persons God must needes hate vs, yea and of good right also holde vs accursed. But we please him and he is fauorable to vs in that we come to him in the name of our Lord Iesus. And if this thing were sayde vnder the Lawe when the sha∣dowes were yet so darke: ought wee not to bee muche more affectioned now adayes, seeing that the veyle of the Temple is rente asunder? If thys present doctrine serued for the time of the Lawe, when the people abode in the porch of the Temple and stoode aloofe, and had the veyle also to hide all things from their sight: how ear∣nestly ought we to practize it at this day? True it is that the high Priest bare the names of the children of Israell vpon his shoulders and vpon his brest: but now, behold, Iesus Christ hath rent asunder the veyle of the Temple, and opened the way in such wise as wee may shewe oure selues before God to looke him in the face. For the way is continually open by hys bloud (as the Apostle sayeth) so as there be no busshes nor brambles to let vs, nother is the way so rough nor so shrubbie that wee shoulde bee faine to leape ouer many lettes. No no: but the way is now altogither playn and leuell, so be it that we go in by the bloud of our Lord Iesus Christ. Thus muche concer∣ning this poynt. Furthermore let vs marke well also, that to call vpon our God purely by shewing that wee make a true confession of our faith, and yeelde him his due ho∣nour: we muste also communicate with our neighbours by all maner of vpright dealing. For if our neighbours be made like vnto the image of God, and yet notwithstan∣ding we fleece one, and eate vp another, and euery man is giuen to himselfe: I pray you do we not spitte at God as far as is possible for vs to do, when we worke any anoy∣ance to those that are shapen after his image? If our ney∣bours bee members of Iesus Christe, and wee offer them wrong & violence, so as we haue no eye but to our owne profit: is it not a renting of Iesus Christes body a peeces? And will he after that sorte leade vs to God his father to make vs find fauour there? Lette vs marke then, that if we will haue accesse vnto our God, wee must liue with our neighbours in all vpright dealing. And heere is ex∣presse mention made of the hands, to the end we shoulde knowe which is the meane whereby God proueth what maner of Christianitie is in vs. For euery man wil inable himselfe with his tung: there is none of vs al but he will

be a good seruant of God, if wee may be beleeued vpon our woorde. But when it commeth to the deede doing, there a man shall see the cleane contrary. Hee that hath preached of Charitie, and spoken maruellous well of it, will shew that he is wholly giuen to himselfe when it cō∣meth to the point that he must ioyne with his neighbors. As in good sooth there are none so shamelesse, but they will alwayes be speaking of Charitie. They haue bene ac∣customed to haue so much charitie vsed towardes them: as they preach none other thing. But if a man aske them [ 10] that which they owe: he shal get none other reason of thē but charitie, charitie. And how? They make no remorse to pil and poll other men of their goodes, and to do what they list, so as they be blameworthy both before God & man: & yet they are not ashamed to preach charitie. Yea, but that shall be to pilfer other mens goodes. Therefore here is expresse mention made of the hands. For behold, the true trial whither we loue God to honour him as be∣cōmeth vs, is by making it knowne that there is vpright∣nesse and equitie in vs, and to be short, that there is kind∣nesse [ 20] in vs, so as wee liue after such a sort with our neigh∣bours, as euery one of vs according to his state & abilitie do imploy himselfe to succour those that haue neede, to the intent that by this meanes the league & aliance that God hath set and cōsecrated among vs may be obserued. Thus ye see what we haue to marke, in that it is saide we must cast al iniquitie far from our hands. Is one a handy∣crafts man? well, let him do his businesse faithfully and content himselfe with an honest gaine of the worke of his hands. Let him that buyeth thinke thus with himself: [ 30] I must haue another mans labour: seeing my brother tra∣uels & takes payne for me, it is no reason that he should lose his tyme. Otherwise it is all one as if I shoulde go plucke the bread out of his mouth. For God hath set hys sustenance in the labour of his hands. If I do him wrong, it is as much as if I sucked the bloud out of him whome God hath cōmended vnto me, and whome I am bound to releeue. Yee see then how euery man ought to haue an eye to his estate: and I haue alleaged examples, to the end that euery one of vs should lay it forth by peecemeale, & [ 40] that according as any of vs haue too deale with our ney∣bours, we should behaue our selues in such wise, as wee might giue no man occasion to complayne of vs: and fur∣thermore also that euery man should haue an eye to hys owne household. For before God it is not ynough for a faithful man to forbeare euildoing directly himselfe: but also he will haue al croked wayes to be farre from vs, and specially that we haue a care to gouerne our houses, that God may be honored both of the childrē, and of the hus∣band, and of the wife, and of the master, & of the mēser∣uants, [ 50] and of the mayd seruants. And would God that this were thought vpon better than it is: For where the heads of a house go astray and haue no feare of God nor reli∣giō in them, there it is to be seene that al goeth to wrecke, and that the children also do no honour to their father & mother, for they become not better, but before they can haue any discretion, ye shall see them rooted in naughti∣nesse: and the men and maydens shalbe full of corruptiō. True it is that maysters and mistresses can tel wel ynough how to finde fault when their seruants commit any lewd [ 60] prankes, or filche any thing from them, or serue them not as they would haue them: but in the meane while if God be offended a thousand wayes, it makes no matter, that shal be let slip. So much the more therfore behoueth it vs to marke well that which I haue saide: namely that we must not thinke to content God by being carefull to serue him all onely in our owne persones: but wee must also haue an eye to those whome we haue charge of, that we keepe away euill in any wise, assuring our selues that if we consent vntoo it, wee must bee wrapped in the same damnation that the wicked are. But if we be so diligent as to take heede to it: let vs not doubt but our God will regard vs with mercie, and be neere at hande to vs wyth all blissing and grace according as is promised heere. Ve∣rily we haue yet one poynt more to marke: which is, that Gods fauour will not shewe it selfe alwayes at the firste brunt. The promises that are conteyned heere, are taken out of the Lawe, or at leastwise are of the same effect. For (as I haue tolde you) wee knowe not in what tyme this booke was written. But howsoeuer the cace stande, we see that the spirite of God spake to them. For ye see heere a doctrine which is conformable to that whiche is conteyned in the lawe of Moyses, where our Lorde pro∣miseth to blisse those that serue him, and to dwell among them, and to make them perceyue howe auayleable hys presence is, that is to witte, that their life shall be happie by it. But lette vs beare in minde that which I haue tou∣ched: that is to wit, that God maketh vs not to feele hys fauour at the first push. Therefore whereas it is sayd, that such as walke in the feare of God shal be blissed, and hee will make them to prosper: it is not ment that God visi∣teth not his seruants in such wise as he seemeth to bee a∣lienated quite from them, and that although they call vpō him they must be faine to linger in paine so as they wote not where they be, but that (to their seeming) God hath vtterly forsaken them. Then must we bee fayne to walke in this world through many afflictions, notwithstanding that wee serue God. But heerewithall we haue a double comfort: which is, that on the one side it is certayne that although our hart tende vnto God, yet notwithstanding forasmuch as it is not with such zele as it ought, nother do we serue him with such affection as we be bound too do: therefore we must bee faine to suffer punishment and correction of our sinnes: but yet by that meanes God maketh vs to consider our owne wants, that wee mighte humble our selues, fall to amendment, and returne vnto him when we haue bin exercised after that sort with the troubles that hee sendeth. Lo heere one great comforte. The other is, that we bee made like vnto our Lord Iesus Christe, that like as hee is entred into the kingdome of heauen by tribulation and death: euen so we that are hys members do now beare his markes in being troubled in this worlde, to the end that he may cause vs to come too the glory of his resurrection. VVe see then that all oure aduersities are turned to our welfare. And heerewithall we ought also to comfore our selues in this, that oure God will not put vs to further triall than he knoweth is meete and behofefull for vs: and that although wee must be faine to endure many wants and miseries, and that our state seeme to bee the wretcheddest in the worlde, yet will not God ceasse to make vs feele continuallye that hee is neere vs and hathe not forsaken vs, but

watcheth alwayes ouer vs, and will defende vs too the ende, if wee seeke it is at hande, and indeuoure to serue and honoure hym, so it be with a pure and right meening mynde, vtterly voyde of all hypocrisie, as I haue declared alreadie.

But let vs cast our selues downe before our good God and father with acknowledgement of oure faultes, and sinnes, praying him to bring vs backe vnto himselfe, and that for as much as he seeth such an vntowardnesse in our nature, that all oure thoughtes and all our affections are [ 10] bent to euill: so as there is nothing in all oure intentes but vanitie and leasing: it may please him to reforme vs in such wise, as wee may become newe ceatures: and that wee knowing our selues to bee destitute of all goodnesse, maye seeke in his fauoure for all that belongeth to oure saluation, yea and to our bodyly life: I say that wee maye seeke it in him, according as it is his office to giue boun∣tifully vnto vs, specially in the name of oure Lorde Iesus Christ: and that being gouerned by his spirite, wee maye call vppon him as oure father, and therewithall bee ioy∣ned and knitte togither in one true brotherly affection, so as wee maye declare thereby that wee bee his children, and that wee growe more and more in true vnion and charitie, vntill that beeing receyued into the heauenly heritage, wee maye enioy the true vnion whiche is be∣gonne alreadie in vs. That it maye please him to graunt this grace, not onely to vs, but also to all people and nati∣ons of the earth, &c.