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

The .xlix. Sermon which is the first vpon the thirtenth Chapter.

1 BEhold, mine eye hath seene all these things, mine eare hath heard and vnderstoode them.

2 I knovve as much as you: I am not inferiour to you.

3 But I vvill speake vnto God, and reason vvith him.

4 Yee bee forgers of lyes, and Phisitions of no value.

5 O that you vvould hold your tungs, and that should be counted to you for vvisedome.

6 Heare my discourse, and vnderstand vvhat I debate.

7 Neede you to alledge iniquitie in Gods defence, and to speake vntruth for his sake?

8 VVill yee pleasure him? vvill yee pleade his cace?

9 Is it good that he should allovve you? and that you should vsurpe vpon him as vpon a man?

10 He vvill reproue you if you fauour him in secrete.

IT is a very euell thing when euerye of vs will set out himselfe and will not bee inferiour to his companion. For when we haue this sonde desire to seeme and to be coūted wise, it is possible that the same shall ingender much strife among vs, as S. Paule also speaketh of it. This vayngloriousnesle is the Sea and welspring of all debate. For men shal neuer [ 30] agree quietly among thēselues, except euery man yeelde meekely to that whiche is good and reasonable, and bee voyde of desire to aduance himselfe aboue others. But if euery of vs be so fond as to steppe before other to be the more esteemed: the fire muste needes be kindled out of hande. Furthermore wee see howe the Scripture telleth vs that wee must esteeme the gyfts of God in those that haue receyued them. VVherefore let euery man thinke vpon his owne infirmities and sinnes and that will make vs to stoupe, and to esteeme those whome we haue pre∣sumptuously [ 40] shaken off: & let vs be afraid to do God any wrōg by despising such as are not vtterly destitute of his gracious gyftes. But it seemeth heere that Iob mente to preferre hymselfe before them that had spoken. I vnder∣stand as much as you (sayeth he) I am not inferior, mine eare hath hearde these things, mine eyes hath seene them. It see∣meth here that Iob would haue more reputation of wise∣dome & skilfulnesse than those three to whome he spake. But he was not ledde with desire of prayse, his doing so is [ 50] bycause these men woulde beare him downe with theyr presumptuousnesse, yea and peruerte Gods truthe after theyr owne fancye. Iob therefore was constreyned to say that he vnderstoode those things better than they and he doth it to the end that if these men be able to profit thē∣selues by it, they should do it by humbling them. For vn∣till such tyme as men bee made to stoupe so lowe as they may bee no more puffed vp with the sayde presumptu∣ousnesse: it is impossible too wynne any thing at theyr hande, for all that euer a man can shewe them, for they [ 60] sette to muche by themselves. Then if a man mynde too make himselfe fit to heare Gods truthe, and too receyue it: he muste be humbled afore. That is the thing where∣at Iob ameth. But for as muche as they with whome hee talked, had bene hardened and were settled in the blinde ouerweening of theyr owne wisedome: Iob wyll haue the truthe hearde, and not to ceasse to haue authoritye styll, notwithstanding that these men reiect it. Thus ye see Iobs meening in effecte. According heerevntoo, wee see how Sainct Paule is forced sometimes to make com∣parison betweene himselfe and those that were of estima∣tion among men. It is certayne that Sainct Paule was not prouoked thereto by vaynegloriousnesse, nother was hee ledde with such a minde as to desire & couet to be estee∣med among men. VVhy then cōpareth hee himselfe with suche as had bone wont to magnifie themselues? If they be Hebrewes (sayth he) so am I: if they be of auncient li∣nage, I also may well account my pedegree: If they bee earnest followers of the Lawe, I am so to as well or more than they, I haue liued without blame: if they boast thē∣selues too haue any knowledge, I also haue beene well taught frō my childhood, and I haue had a good mayster. It seemeth there, that S. Paule gathereth togyther all the things that are wont to be esteemed: to the end that men should clap their hands at him, and take him for a greate man, and set muche store by him. But hee ment no suche thing. For hee himselfe auoucheth it to bee starke folly. VVell (sayeth he) you compell mee to play the foole, and to do as they do which spred out their wings, & bee med∣ling with euery thing to be magnified among men: I am fayne (sayeth he) to deale so, but not of mine owne will. And why? For he saw that the Corinthians & such other like were sorepossessed with a fonde reputation of men that were nothing worth, & loued none but such manner of teachers, bycause they had ytching eares, by meanes wherof Gods Gospell was despised, and those troublers had theyr full scope. And they that had nother wisedome nor discretion to consider what was for their profit, suffe∣red themselues to be led by such as had nothing but fayre

glozings without any holinesse. S. Paule then perceyuing this, telleth them. No no, If these maner of men purchace themselues estimation by those meanes: I may so do as wel as they, but I wil not: for that is not the thing wherin we must be esteemed: according as he concludeth in the end, that if any mā will be coūted to be of Gods church, he must become a new creature. Ye see then (sayeth hee) that the estimation is to be had at Gods hand, and not by these braueries wherwith mens heads are buzied. Neuer∣thelesse, S. Paul (as we see) ment to shew, that he was not [ 10] inferiour to those that pretended greate styles too bee in some preheminence and dignitie to the worldward, after the same maner that Iob doth here. Hee sawe that those men mēt to treade Gods truth vnder foote, bicause they were in reputation. But Iob for his part telleth them hee vnderstoode the things as well as they: and therevpon he purposed to warne them to be more lowly & to yeeld themselues teachable. And although they had beene vt∣terly vnamendable & stubborne in their folly: yet neuer∣thelesse Iobs mind was, that Gods truth, which had bene [ 20] in maner preuerted by them, should haue full authoritie as it deserueth. Thus much cōcerning the first poynt. And by the way we must be warned not to seeke prayse or re∣putation afore men. For if we intende that, it is certayne that in stead of mainteyning the truth, we shall marre all: and God also will suffer vs to be sotted in our own folly, and to bee made a very laughing stocke. Then let vs bee well ware that we seeke not our owne prayse. But when our Lord giueth vs the grace to teach others, let the same tende to this marke, namely to honour him, and to cause [ 30] the thing to be well accepted which cōmeth of him, so as men may submit themselues vnto it, and wee our selues shewe example to others to do so: according also as oure Lorde Iesus Christe setteth the same thing downe for a marke too discerne the good and true doctrine by. For when a man seeketh the glory of God, men know there∣by that he is a minister of the truth. But if he desire to be exalted and esteemed: he must needes disguise & marre all, & the pure doctrine must needes be defaced through his vayngloriousnesse. Marke this for a speciall poynt. But [ 40] nowe let vs come to that whiche Iob sayeth. Yee are (say∣eth hee) forgers of lyes, aud pelting Phisitions, and I woulde fayne that ye shoul•• all of you hold your tungs: for that were moste wisedome for you. VVhen Iob calleth them forgers of lyes which had spoken afore, wee see strayte wayes too what purpose he sayeth it. Nowe lette vs take the saying that is added, namely that thei be pelting Phisitiōs. VVhy so? Bicause they misapplye their medicines as wee haue seene. It hath beene tolde you already that the doctrine whiche hath bene set downe by these men, was good and [ 50] holy, howbeit that it was ill applied to the person of Iob. It is as if a Phisition shoulde choze good drugs, but yet (without knowing the parties disease, complexion, or na∣ture,) should say to him, Lo here is a good medicine, and a well tryed, and therefore it shall doo this man good. But if hee deale so: whereas he saueth one, hee shall kyll another. Therefore it behooueth a Phisition to bee wise, that hee knowe his pacients complexion and disease. But these men heere had no suche regarde. And thus yee see why Iob called them pelting Phisitions of no value. And [ 60] beholde heere a text well woorthie to bee marked. VVe knowe that Gods woorde is the ordinarie foode of oure Soules: but yet must the same serue vs also for Phisicke when wee be diseased. Breade hath alwayes his accusto∣med vse: but Gods woorde muste not onely feede vs, it muste furthermore heale our diseases and clenze vs. And therfore there must be discretion vsed in the applying of it. For without that, we shall confounde all. As howe? If a poore man bee desolate, and haue a troubled conscience, & we see him at the poynt of despayre: if one should set Gods threatnings and vengeance afore him: what were it els but to send him headlong forward? I see a wall that shaketh alreadie, and I beate at it with greate strokes of a 〈…〉〈…〉attocke: is it not the next way to throw it downe? Then must wee marke how they bee disposed with whome wee haue to doo. For if a poore man bee already dismayed at Gods wrath & know not where to become, he had need to bee comforted and cheered vp with the promises that God giueth to wretched sinners in calling them too him so sweetely. This medicine then must be applyed peculi∣arly too suche as haue neede of it. But there are others which are shamelesse, & despise God, and scoffe at all that euer is sayd to them: now if a man come to cocker them in it, by offering them the mercy of God, and by setting afore them the pitie that God hathe of vs: were it not a foolishe proceeding? For suche folke haue neede to bee touched to the quicke, and to bee threatned, yea & to be wounded euen to the bottome of the hart if it bee possi∣ble, that they may knowe what it is too stomake in that wise agaynst God. Now then wee see, that the holy Scri∣pture, beyng the spirituall Phisicke of our soules, must be applyed according to euery mans dispositiō. And now let vs marke in what state Iob was. Hee was extremely pres∣sed with the affliction that God had sente him, and wee haue seene the reason why, namely for that it behoued his pacience to bee exercised. God gyueth him pacience, howbeit not but that hee shoulde haue muche infirmitie therewith: for like a wretched man, hee starteth out of square, & casteth forth bubbles and froth agaynste God. Not that he leapeth quite out of his boundes, but he hol∣deth not suche an euennesse & measure as hee oughte to haue done. Thē how soeuer the case stoode, there was in∣firmity in Iob. He knew wel ynough how it was God that afflicted him: howbeit forasmuch as he sawe not the cause why, he thought that God pressed him too sore, and that hee oughte to haue spared him more. And what doe they that come to comforte him? They tell him that God is rightuous: & that is true. Herevpō they cōclude that God punisheth not men without good causes, & that his hand∣ling of thē so roughly is by reason of their sinnes: all this is true. But they misapply it particularly in cōcluding that God handleth euery man according to his desert, for we see the flat cōtrary. Out of a general principle that is good & true, they draw an euill cōsequence. For although God be iust, & men be sinners, & haue deserued it: yet doth it not follow that God punisheth them therafter to the ful: or that he kepeth one continuall rate, so as he should pre∣sently punishe those that haue offended, and reserue no∣thing tyll the latter daye. Also it followeth not that Iob was a wicked man, and an hypocrite, & that God shewed euidently that he was shaken off, or that he had nothing else but hypocrisie in him before. All these things are

false, notwithstanding that these men take them and de∣riue them from a true grounde. And so yee see where∣fore Iob calleth them pelting Physitions. This streyne then warneth vs to pray God to gyue vs wisedome, that we may take the holy Scripture to such end as it pertey∣neth, and that wee may haue the discretion to applie it in suche wise as wee may do good with it, and that it bee not pulled too and fro by the toppe (as they say) according as manie men abuse it. Furthermore when wee take in hand to teache our neyghbours: let vs consider well what [ 10] is fit for them. The holye Scripture (sayeth S. Paule) is fit to teache, too incourage, to warne, too reproue, and to redresse. Yea but it muste bee considered what maner of one the partie is that it muste be applyed vnto, as I sayde afore. If wee see a poore sinner that is caste downe and mourneth for his sinnes, and desireth nothing but to re∣turne vnto God: let it be shewed him that God is ready too accept him and receyue him. Yee see then howe wee ought too deale in that behalfe. Contrarywise if wee see one that is proude and statelye: wee knocke vppon his [ 20] harde parte with a beetle to make him meeken himselfe before God. And if wee see a slouthfull persone: hee muste bee pricked forewarde like an Asse. Thus yee see howe the holy Scipture maye bee profitable too vs. But in the meane season wee muste also keepe the same ma∣ner of proceeding on our owne behalfe. For wee muste bee the same to our neyghbors that wee be to our selues. VVee see that when theyr conscience is combered, and themselues are disquieted in mynde, they feede theyr owne humour. For they take Gods threatenings so ry∣gorously, [ 30] as they thinke they shoulde neuer come soone ynough too despayre. Lette vs keepe vs from suche dea∣ling. And when wee spie Satans wylinesse in making vs beleeue that we be vtterly paste recouery, and that there is no helpe too comforte vs: lette vs resist it and applye the remedie therevnto. It is Satan that woorketh: and therefore wee on the contrarye parte muste seeke some asswagemente too bring vs backe vnto God, wee muste enter intoo his promises, wee muste gyue heedefull eare vnto them, and wee muste set all our wittes vpon them. [ 40] Moreouer, when wee see there is to much slouthfulnesse in our selues, so as wee haue neede too bee prycked and spurred: lette vs take vs too the exhortations that are in the holy Scripture. Thus yee see howe we may bee good Phisitions bothe towardes our selues and towardes oure neyghboures by considering what is meete and conueni∣ent for vs. And as touching that Iob sayeth, that he would fayne that his freendes woulde holde theyr peace, that they myght bee counted wise men: it agreeth with the common Prouerbe that Salomon vseth, whiche is, that a foole may [ 50] bee counted wise while hee holdeth his peace. True it is that a man is neuer the better for hiding his owne shame so long as his folly abides still within him, and he nurishe it priuilie: neuerthelesse it is a beginning too doo well when a man hathe holde of himselfe and can rule hys tung: for it is a token that he delighteth not altogither in his owne follie. True it is that some can couer their folly for a tyme: but in the ende they bee fayne too bewraye themselues, and to make menne too knowe what they bee, that is to witte, fooles. Neuerthelesse if a man haue [ 60] skill to keepe silence, although he be but of a weake wit, and haue not such discretion as were requisite: yet is it a greate poynt of wisedome that he knoweth it, and fodeth not himselfe in his vice, but rather laboureth▪ to amende it. I say, although suche follie remayne in a man: yet is it a greate poynt of wisedome when he auaunceth not him∣selfe, but knoweth himselfe in such sort as he misliketh of it and humbleth himselfe. But if a man bewray himselfe to bee a foole by his owne tung: it is a token that he is a starke foole: according as we often see, that such as haue leaste skill, are babbling without reason, so as a man can∣not by any meanes hold them from it, but when he hath talked with them a whole houre togyther, hee shall finde them to bee the same men still. Therefore when men are perceyued to bee at that poynte: it is a signe of extreme foly. And therefore let this Prouerbe put vs in minde of that which S. Iames telleth also: that is to wit, that it is a greate vertue when a man can skill to holde his tung and to vse it soberly. And why? For if wee bee too hastie too speake, it hindreth vs frō hearing that whiche is for oure pofit. VVhat is the cause that many men profit not at all in the woorde of God? It is bycause they are too hastie, that whereas they ought to bee quiet, and whereas onely God ought to haue the hearing: they step forth with their bubbles, and caste foorth their talke, yea euen at randon. Therefore they shet the gate in suche wise against them∣selues, as they cannot bee instructed though the doctrine be offered thē. For this cause let vs marke well, that whō S. Iames counseleth vs to brydle oure tungs, his meening is that we should be quiet & discrete to heare, if wee pur∣pose to profit by that which is sayd vnto vs: and further that among men: we must not be to talkatiue, nor wearie them with our vnprofitable babbling: and this must eue∣ry one of vs put in vre. It is not needefull too make long sermons of it, for these are suche things as shoulde rather be continually minded than set forth at large with manye woordes. And the more that we perceyue it to bee harde to frame oure selues vnto the same vertue: so muche the more ought wee too esteeme it in the man that can skill to speake as muche as hee ought and no more. But nowe lette vs come to the cheefe poynt that is touched heere. Iob sayeth, That hee will neuerthelesse talke with God, and that hee will reason against him: but he blameth those that had gone aboute to ouercome him by theyr disputations▪ as who shoulde say they woulde speake in the defence of God. Thinke yee (sayeth hee) that God hath neede of your leazings? or that you shoulde come here to bee his proctours and aduocates? hath he neede that men should defende him after suche a fashion? Thinke you that this shall auayle you when he commeth to try you? ye muste bee ouerwhelmed by him for all your pretence of de∣sirousnesse too iustifie him. Hee will shewe that hee ab∣horreth such dealings, and that he will be mainteyned by his owne rightuousnesse, withoute borrowing of anye meanes to be acquitted at mens hands, and without bor∣rowing of theyr leazings, and of the excuses that they shall haue forged. VVhereas Iob sayeth hee will talke with God and dispute against him: verely there is some excuse in that saying: but lette vs also marke the good that is in it, that wee maye discerne it from the euill. Beholde the good that is in this saying of Iobs, is that he wyll turne awaye from men. And why? For they with

whome he had too doo perceyued not the spirituall bat∣tell that he had in himselfe, and that he could haue found in his harte too haue indured a hundred times more, so be it that God had sweetened his stripes with such com∣fort, as hee might haue knowen that God is fauourable to me, and he will neuer faile me. Had Iob bene through∣ly perswaded of that, and that God had hylde him by his mighty hande: no doubt but hee had bene ready to haue iudured a hundred tymes more. How be it forasmuche as he perceyued perceyued nothing in God but rigour, so as it seemed [ 10] to him that God was vtterly agaynst him, and persecuted him with extremitie: he woteth not where he is: behold, he is out of his wittes. But suche spirituall battels are not easie to bee knowen of men. And therefore Iob sayeth, that bee will talke with God: that is too saye, that hee will shrinke into himselfe, and that being so gathered close in secrete, hee will holde himselfe there. For men take these words at randon and wrest them as they list themselues: but God knoweth well ynough too what ende his spea∣king tendeth. Marke this for a speciall poynte. And fur∣ther [ 20] let vs also marke, that when the cace standeth vpon the framing of our selues vnto pacience: if we indure a∣ny aduersitie, we must comfort our selues in God: and if wee bee tryed, so as the Diuell tempteth and thrusteth vs forewarde to despayre, there is nothing so good as to ga∣ther oure wittes home. And why so? For so long as wee gaze at men, wee shall nothing auayle, but (whiche more is) wee shall do our selues harme. If I bee troubled that I can no more: well, if I cōforte my selfe with fayre shewes onely, and make greate protestations before men: God [ 30] will laugh my fondnesse to scorne, in so much that when I come to my selfe agayne, and am alone, my conscience will pinche mee, and then shall I feele how all that euer I pretended was but smoke. And why? Bicause I haue had more regarde of men than of God. So then, when a man intendeth to frame himselfe vnto pacience: it is good for him to withdraw into himselfe, as if he were separated frō the whole worlde, and to referre himselfe wholly vnto God, and suffer himselfe too bee gouerned by him. And truly seing we are in such necessities, we haue good cause [ 40] to call vpon God: but how shall we call vpon him, if we bee not as it were cut off from men? For so long as I am fastened to this or that: so long am I turned asyde from God. VVee see then that we must cut off all those cordes that hold vs backe, and present our selues before the ma∣iestie of God as the only partie whome wee haue regard of. True it is that we muste regarde our neyghbours al∣so, bothe too edifie them, and to receyue comfort at their handes. But in the meane whyle wee muste beginne at this poynt: that is to wit, at the laying open of our harts, [ 50] before God, that we disburden all our matters, sorowes, and cares vnto him. Yee see then howe our talking with God muste bee to the ende that men drawe vs not hither and thither: but that like as God seeth vs, so wee haue our eyes settled and fastened vpon him alone, and all that is hidden in our hartes maye bee clenzed and voyded a∣way, when wee bee come to that poynte and are appee∣red be fore him. Thus yee see the good that wee haue to gather out of these woordes of Iob, and howe they bee profitable for oure instruction. But there is also euill in [ 60] them: which is, that hee will enter into disputation with God. True it is that sometimes God giueth vs leaue too reason with him: yea, but oure disputings muste not bee long: and besides that, the conclusion of them muste al∣wayes bee to glorifie him. As howe? VVee see that the Prophets finde fault with the calamities and desolations which they sawe: for they say, Lorde, howe can it bee that thou shouldest destroye thy people? wilt thou suffer things to be confounded after this sorte? wilt thou neuer set them in order? Thus yee see one kinde of disputing or reasoning with God. Yea, but the Prophets & holy men rested not in that poynte. For when they had bewrayed their infirmities after that maner, they alwayes conclu∣ded, do thou therwith and dispose thou thereof according to thy wonderfull wisedome: it is not for vs to replie a∣gainst thee, and therefore wee will paciently wayte what shall become of thy worke. True it is that wee bee sore a∣mazed as nowe when wee see things go to suche confusi∣on. Yet notwithstanding Lorde, thou wilt prouide well ynough for all, and in suche wise as thy name maye bee praysed: vntill suche time as all bee set in order agayne, we will as it were shrinke down our heads to the groūd: according as it is sayde, I will lay my mouth to the duste, and the Sainctes muste bee humbled in that wise. leremie was in horrible extremitie when hee saide so: for he saw the vtter desolation of Gods Churche, in so muche that his couenant seemed to bee abolished, his whole seruice turned vpside downe, and the hope of the whole worlde buryed. And therefore after that Ieremie had made his moane, hee sayeth hee will lay his mouth to the grounde, and rather eate duste and dung than lifte vp his beake to lette his tung at large agaynst God. Yee see then howe it is lawfull for vs sometime to reason with God: howbeit so as it bee very mildly, and that the winding vp of it bee as I haue sayde: that is to witte, too glorifie God refer∣ring oure selues wholly vnto him. Lo in effect what wee haue too marke. But lette vs come backe agayne too Iobs persone. He intendeth to dispute against God: and after what maner? It is after suche a sorte that althoughe he knowe there is a double rightuousnesse in God: (that is to witte, the same which is manifested to vs in his law, and the other which he keepeth hidden:) yet hee coulde not conceyue the cause why God tormented him after that sorte, but it seemed to him that God ought too haue borne with him. Therefore in this disputing Iob vexeth himselfe, and this passion of his is farre out of square, and the disputation is ioyned with it and dependeth vppon it. Ye see then that Iob doth amisse and is to be condemned for reasoning after that sort with God. Then let vs marke well that whensoeuer God handleth vs roughly, and wee be tempted to grudge and fret against him, we muste bri∣dle our selues. True it (as I haue sayd) that God beareth with vs if we vtter our griefes vnto him, & say, Alas Lord thou ••eest what I am, I cā no lōger hold out, shal it be thus with mee euer? must I yet linger still a longer time? VVe may (say I) make such moanes to God: but when he hath giuē vs such libertie, yet will he haue vs neuerthelesse to conclude thus: Lord, we are thine and thou shalt do with vs what it pleaseth thee, and it is not for vs but too glori∣fie thee in all respects. Lo what wee haue to marke, not only when the matter concerneth oure persons, but also generally when it shall seeme too vs that Gods woorkes

haue no reason in them. For example: if wee see greate stumblings, and that the wicked haue their full scope, and that God prouide not for the good, but suffereth them to be afflicted without giuing them any ease: by and by wee say, How now? God hath declared that he will ayde those that call vpon him, and we see the cleane contrarie. VVe ceasse not too haue recourse vnto him, and yet is hee as it were deafe for any prayers that wee offer vntoo him. Agayne he hath promised to defend his Church, and be∣hold how it is left vp to the spoyle. VVe see that horrible [ 10] tirannie beareth the sway, and where is Gods hād which should succour those that are his? doth hee shew himselfe willing too maynteyne his owne cace, when men see his Church is openly oppressed, and the enemies of all reli∣gion reigne now adayes in such outrage as it is pitifull to see, and yet God represseth them not? Then if such temp∣tations come to our minde, let vs learne to get vs awaye & not to fal to reasoning with God. Thus ye see what we haue to marke vpon this streyne. Now let vs come to the second poynt. Iob sayeth, that those whiche had spoken mente [ 20] too currye fauour with God, when wee woulde support a mortall man: for the Hebrew word that is set here, signi∣fieth to like or accept ones face or persone. VVhat is the cause that we accept persons in matters of iudgemēt here in this world? Though a man haue an euill cace, yet if hee be our kinsman or freende, if he be commended vnto vs, if we may looke for any profit at his hande, or if he be in authoritie: well, we be moued with such a fleshly regard towardes him, and wee bee so caryed away with it, as the cace of the partie is nothing with vs, but the fauoure of [ 30] him blindeth vs. Also this worde Face or Persone, is refer∣red to the outwarde things that may serue to incline our mindes eyther to the louing or to the hating of any man. Thus then doth Iob speake: It seemeth to you that God hath neede of your helpe too supporte him, as a mortall man that hath an euill cace. And truely if one bee minded to shewe him fauour, he will say, he is my kinsman, hee is my freende, he is commended to mee, hee hath pleasured me, or he wil pleasure me. Herevpon he disguiseth things after suche a sorte, as hee proceedeth no more by ryght [ 40] and equitie, but indirectly. And I beseeche you (sayth Iob) hath God neede to be hilde vp in that wise, & to be sup∣ported after the maner of men? It behooueth vs to marke well this poynt, that it is not Gods will to haue his cace hādled so. For he abhorreth all accepting of persons. VVe know that he telleth vs, that if wee will iudge rightly, wee must be turned quite & cleane away from all worldly re∣spects. For those considerations do vtterly bereeue vs of the vprightnesse and discretion which wee ought to haue. Howe happeneth it that when a man maketh a lawe, hee [ 50] will make it reasonable: and when hee sitteth to iudge a cace, he will oftentimes giue a forked sentēce? For when hee maketh the lawe, hee hath his eye vpon the matter, he looketh vnto vprightnesse, and hee cannot turne aside that hee shoulde not followe that whiche is good. True it is that all menne haue not this consideration: but yet for all that, when wee haue no respecte vnto men, if a man propounde a cace vnto vs in suche wyse as the persones bee not medled with it, wee will iudge vprightlye when the cace is layde naked afore vs. But if the twoo par∣ties [ 60] come before vs, and that the one bee riche or of our kinne, or that there bee some other like respect, and the other is a poore man, or not so well recommended vn∣to vs: Then is the iudge caryed awaye, yea and he reuer∣seth all the matter euen when the cace hath beene layde open before him, and that hee hath gyuen ryght iudge∣ment vpon it. And why? For the persones bereeue him of the vprightnesse whiche hee had. And here also yee see why our Lorde Iesus Christ sayeth, Iudge yee truely and not with accepting of persons. And hee sheweth that too bee fore possessed with any humane affection, whyther it bee hatred or sauoure, and too pronounce a good and vnpartiall sentence, are things that cannot matche togi∣ther. For our passions doo caste vs into suche darknesse, that wee see not the right as wee did before. Yee see then how God condemneth all accepting of persons: that is to say, the respect or regard that we haue to men. Now if the cace be so, that God will not haue any accepting of per∣sons among men, but vtterly abhorreth it: will he take it in good woorth towardes himselfe seeing hee hath no neede of it? vndoubtedly hee will not. So then wee see Iobs meening. But nowe remayneth that wee knowe the profite of this doctrine. For it is more profitable than a man woulde thinke before he hath put it in practize. Let vs take the examples whiche wee see in these dayes with oure eyes. There are that doo halfe stablishe Freewill. And why? That they may the better pleade their cace a∣gainste God. But lette menne followe that thing purely whiche the holye Scripture sheweth vs. It is sayde that men are naught and frowarde, that they cannot so much as thinke a good thought, that they can not so muche as stirre one finger to doo good, that they bee the bonde∣slaues of sinne, that all their thoughts are nothing else but a conspiracie agaynste God, and that all theyr affections are enemies of goodnesse. Lo what the holye Scripture telleth vs▪ But there are that inferre heerevppon, yea, is it so? And wherefore then hath God giuen vs the lawe, wherein he requireth that wee shoulde loue him with all our harte, with all our minde, with all oure strength, and with all our power? For if wee bee giuen vp to euill, why dooth God commaunde vs too doo well? Is not this a playne mockerie? Othersome say, seeing wee can do no good, are wee not to be excused? For sinne ought not to bee imputed vnto vs, excepte wee bee able too absteyne from it. Seeing then that that power is not in vs, it fol∣loweth that there is no more sinne in the worlde. Heere∣vpon there steppe in sticklers, whiche woulde fayne play the Philosophers too defende God, and to cleere him of all these slaunders. O (say they) it is true that wee bee weake, and that wee can doo nothing vnlesse God helpe vs: but his grace is readie for vs, take it who will: and wee may make it auaylable, if the faulte bee not in oure selues. Beholde howe men are desirous to curry fauoure with God by defacing the doctrine of the holye Scrip∣ture as thoughe God stoode in neede of their vntruthes. So is it also with Gods Election. VVhen men saye that God chooseth whome he thinketh good, and leaueth the residue, and that it is vnknowne why hee doth it, sauing that it so pleaseth him, and that his only wil ought to suf∣fise vs for a finall conclusion, & that those whome God hath chozen haue too consider his goodnesse and mer∣cie: and that as touching those that are forsaken, they be▪

as it were mirrours of his vengeance: when men speake after that manner, it is according too the Scripture. But nowe, beholde howe the malicious sorte do ranckle and spewe out their blasphemies against God: yea, (say they) and if he chooze whome he listeth, then is he an accepter of persones. VVhy doth he chooze the one rather than the other? Verely as who shoulde say, that God regarded our fayre eyes in choozing of vs, and that the cause sprang not in himselfe, that is too say, in his owne meere good∣nesse. But yee see howe men are alwayes desyrous too [ 10] checke agaynst God. And herevpon come in these stick∣lers that I spake of to qualifie the matter. O (say they) we must not say that God doth after that sort chooze whom he thinketh good (for that shoulde giue the wicked men occasion to runne further oute of square) but wee muste rowe betweene bothe the streames too content the one as well as the other. VVell then (say they) it is true that God choozeth: but it is those whome hee foresawe too bee disposed to receyue his grace. And on the other side, looke whome he foreknewe to bee wicked and that they [ 20] woulde not bee the better for his choozyng of them, them dooth hee leaue suche as they bee, knowing well ynough that they would be vndone by their owne Free∣will. Thus yee see howe the wicked sorte doo speake of Gods election, euen peruerting all truth: and yet they beare themselues in hande that God liketh well of them for doing so. But let vs rather assure our selues that God abhorreth them, as this text sheweth vs. And so yee see to what vse we muste apply this doctrine, if we minde to fare the better by it. Surely it deserueth to be layde forth more at length, and so it shalbe God willing: but as nowe the tyme will not suffer a man to say any more.

But now let vs caste our selues downe before the pre∣sence oure good God with acknowledgemente of oure sinnes, praying him to humble vs in such wise, that being conuicted of offending him diuers wayes, we may seeke nothing but his fauour: and that if he afflict vs for a time, and vse suche rigour as may seeme excessiue vnto vs, yet wee maye still keepe our mouth shet, wayting pacientlie till hee deliuer vs from all our troubles: and that in the meane season wee may giue him his due glory, acknow∣ledging the authoritie which he hath ouer vs and all crea∣tures. That it may please him to graunt this grace not on∣ly to vs, but also to all people and Nations, &c.