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

The .lj. Sermon, which is the third vpon the thirtenth Chapter.

16 He vvill yet still be my helpe: and the hypocrite shall not come before his face.

17 Herken to my vvords, and marke vvhat I shall tell you.

18 VVhen I shall haue set dovvne my cace, I knovve I shall be iustified.

19 VVho vvill plead against me? For if I hold my peace I am vndone.

20 Only graunt me these tvvo things, and then vvill I not hyde my selfe from thy sight.

21 VVithdravv thy hand from me, and let not thy vvrath make me afrayde.

22 And [then] if thou speake, I vvill ansvvere: or else I vvill speake, and ansvvere thou.

WE haue seene alreadie the protesta∣tion that Iob made: that is to witte, that hee woulde still trust in God, euen when hee were ouerwhelmed by his hande. And (as I sayde) that was to shewe howe hee had a dee∣per conceyte and feeling of Gods iudgement than men commonly haue: according where∣vnto hee knewe that there was a double ryghtuousnesse in God. Nowe he confirmeth and ratifieth the same mat∣ter [ 10] anewe, saying that God will bee his helpe: yea: For the hypocrite (sayeth hee) shall not come before him. As if hee should saye, I knowe that I present my selfe before God, and therefore I am sure that after he hath handled mee so hardly, and afflicted me with extremitie, he will still shew himselfe to be my Sauiour. VVherevpon then doth Iob ground the hope of his welfare? Vpon that hee dareth approch vnto God. True it is that the hypocrites do also approche vnto God, according as it is sayde in the eyght and fiftith of Esay, This people seeketh me daye by daye, [ 20] and they preace to me as if they would knowe my wayes. VVee see that these hypocrites which haue no affection nor zeale, do neuerthelesse make many windelasses, and martyr themselues, and it should seeme there were no∣thing but fire and flame in them to get neere vnto God. Yea, but they doe nothing else but turne the potte about. It is not for that they bee desirous to come the streyght way vnto God, but they would fayne bee quit with him, without comming to him at all. As howe? wee see howe the hypocrites are verie full of deuotion, and are buzy a∣bout [ 30] this and that. And what pretend they therby. VVhen the Papists heare three Masses in a day, when they make muche bibblebabble, when they take holy water, and when they trot from altar to altar: it is certayne that they pretende too serue God: but their pretending of it is in such sorte, as God beholdeth them not neere at hande, but they withdrawe themselues and stray farre away from him. And that is the cause why the Prophete Ieremie likeneth all these braueries, and all these maskings, and all these ceremonies that are among men, vnto a theeues [ 40] caue. For like as a theefe retyreth into couert, too the ende he might not be seene, and his faulte come to light: euen so doe hypocrites make sundrie colours and lur∣kingholes in this and that and in euerie thing which they call the seruice of God. But what for that? It is too the ende that God should demaunde nothing of them, but let them alone as they bee, that they maye couer them∣selues vnder that mummerie. Thus then you see that the hypocrites make countenance of approching vnto God, howbeeit that the same bee not in truth. Therefore al∣though [ 50] they bee puffed vp with fonde misweening, yet are they neuer the neerer vnto God for all that: and al∣though they perke vp with their nebbes, and be bolde to make many protestations, in so muche as it seemeth that they would euen runne vpon God [for haste,] yet come they neuer the neerer vnto him, but [their doing so, is] bycause they are besotted, and thinke not vpon God: for if they thought vpon God, they would not bee so bolde. VVee see then that when the hypocrites haue playde the fooles in their owne fonde trifles, and dallied with God [ 60] as it were with a little babie: they thinke themselues as rightuous as the Angels, and that there is no faulte to bee founde with them: and that if God demaunde any thing more at their hand, he doth but presse them to much, and that they are so farre from beeing indetted vnto him, that (to their seeming) he is beholden vnto them. Ye see then howe the hypocrites flash out fire and flame in such sort, as it shoulde seeme they would runne vpon God: But why is that? Bycause they thinke not of him, nor haue any liuely feeling of him in their consciences. Too bee short, a man shall neuer come too God with a good hart, and with a pure and free affection, excepte hee honour him, and in honouring feare him, and in fearing truste in him. All these things (say I) must be in a mans heart be∣fore he can euer come vnto God, and haue any acquain∣tance with him. The first poynt (I say) is to honour God: that is to saye, to knowe what his Maiestie is, and that it becommeth vs to yeelde our selues wholly therevnto, to do him homage. Vntill wee haue conceyued this Maie∣stie of God which is aboue vs, we shall neuer be desirous to come vnto him. Feare must also bee matched there∣withall: that is to say, after we haue graunted him all so∣ueraintie and dominion, wee muste bee desirous to serue him, and to walke as he commaundeth. But this feare a∣lone is not ynough. Therefore we must learne to knowe Gods goodnesse, that wee may put oure trust in it, which also is the meane to come vntoo him. And for this cause Iob sayth, that the hypocrites will neuer appeare in Gods presence: that is too say, they will shunne God as muche as is possible: according also as we see that when they be spoken too of death, they torment themselues, and yet notwithstanding it is the way to come vnto God, howe∣beeit that they vtterly eschewe it. Iob then, after hee hath sayde that the hypocrites will not come neere God, pro∣testeth that hee him selfe is none of that number. For proofe whereof, hee commeth to God. Yea, and he seeth there is no reasoning with mortall men, and therefore he resteth no more vpō them, but had leuer that god should herken to him, and that he might haue leaue to speake as if hee were before his face. Hereby hee presupposeth that God will bee his helpe still. But by the way, the wordes that he vseth are somwhat straunge, as we haue seene the like heretofore, and shall see the like hereafter. Howbeit, to the end we may haue the true exposition, let vs follow the order that is hild heere. Hearken ye to me (sayth he) and receyue my woordes: for when I shall haue set downe my cace, I knowe I shall bee iustified. Here Iob presupposeth that he hath so good reasons to defende himselfe withall, that he shall be quitte before God if he may haue leaue to plead his cace. And he pleadeth not before men, (for he had to deale with deafe eares) but he would haue those to whom he speaketh to holde their peace, and to heare what hee shall debate, and too wayte for the ende and issue of that which shall be vttered of God. VVee see then what the summe of his intent is: that is to wit, he ment to say that he should bee quit, if he myght haue leaue and libertie to debate his cace. And wherevpon dependeth this? VVee must call to mynde, what hath beene declared afore, that is to witte, the two sortes of Gods rightuousnesse: That God will sometimes iudge men by his lawe: for there he hath giuen vs a ryghtuousnesse whiche is throughlye knowne and apparant vnto vs. God doth as it were en∣ter

into couenaunt with vs, when he giueth vs this rule: marke howe I will haue men to liue, hee that doth not all these things, cursed be hee: and who so euer performeth my law, shall liue. Seing then that our Lord hath so certi∣fyed vs of his will, hee hath shewed vs a rightuousnesse that is altogither apparant. But if he should iudge vs ther∣after, we should be fayne to enter into an account, and to to examine our life by euery commaundement, and too thinke with our selues, Go too, wherein hast thou doone amisse? Behold, thy God requireth such a thing: hast thou [ 10] performed it? No: then thou seest wherin thou art faul∣tie. Marke (I say) how we shall be condemned by the law. Likewise on the contrarie part, if we knowe ourselues to haue fulfilled Gods law, (which is vnpossible, but I admit it were so) I say when a man trieth his works throughly, if he finde that his life hath bin conformable to Gods law, then is hee iustified after the rightuousnesse that is appa∣rant and knowne to vs. But yet for all this, Iob hath pro∣tested heretofore, that there is a higher rightuousnesse in God whereby hee could condemne euen the Angelles. [ 20] VVherefore is that? For although God allowe a mans life when it is throughly framed according to his lawe: yet is not he bound thereby, neyther is it as much to saye as we owe him no more seruice, and that he should hold vs acquit. For if we compare the perfection that is in God, with the perfection that is in the creature: what wil come of it? The Sunne may be darkned though it giue light to al the world: that is to say, ther is nothing that can suffize or satisfie that matter. So then let vs marke well that whē so euer God listeth to iudge vs by his lawe, although wee [ 30] know no euill nor vice in our selues, yet should wee not bee rightuous for all that. But let vs come to that which Iob sayth. VVhen so euer I shall haue leaue to plead my cace (sayth he) and to lay forth my matter in order, and to alledge all my reasons: I knowe that I shall then be iusti∣fied. That is to say, If God would iudge me but according to his lawe, and that I might answere to shewe what my life hath bene: then should I be iustifyed. But I haue told you that this is impossible. For there needes none other proofe to shew that al men are cursed and damned, [ 40] then that God sayth, that whosoeuer performeth not all these things shall bee accursed. VVhen S. Paule goeth a∣bout to proue that no man shall be iustified by the deedes of the lawe, but that we be all giltie before God, so as all mouthes must bee stopped: hee alledgeth the same sen∣tence. Yea? But doth it follow therevpon that we are all damned? VVee must looke whether we do Gods lawe or no. And S. Paule presuppeseth that wee do it not: that is to say, that there is none whiche dischargeth his dutie, but all of vs are farre off from it. So then what meeneth [ 50] Iob to say that hee shall be iustified if God would admit him to stand to his defence, as if God had not wherof to accuse him, or that he were not faultie in any thing? And we knowe that in so much as hee was a mortall man, hee was clothed with many infirmities and sinnes. How then doth hee meene that hee could be quit? First of all wee must call to mynde what hath bene touched heretofore: namely that Iob looketh not simply at his own deseruing, nor what he is of himselfe: but at Gods intent in scourg∣ing him. As howe? VVee haue seene that God findeth [ 60] sinnes in vs that are worthy to bee punished: Go to, hee beareth with them, and forgiueth them, and yet in the meane while he will afflict vs for some other cause, as be∣fell vnto Iob. True it is, that he was a wretched sinner, & that God according to his lawe might haue punished him extremely: but yet notwithstanding he had no suche re∣spect. VVe haue seene afore, that God punished not Iobs sinnes as of set purpose to punishe him, as if he should say, I will punish this man bicause hee hath deserued it, or by∣cause he hath liued naughtily No: God had no such re∣spect with him. VVhat then? He intended that Iob should be a mirrour to all men, to the end that when we beholde him, we may haue occasion to humble ourselues, (know∣ing that Gods hande is too heauie for vs to beare, & also considering our own frailtie, and that according to his se∣cret and incomprehensible iustice, hee might handle vs a hundred thousand times roughlier than he doth) & ther∣withall also haue an eye to the pacientnesse of the man. God then ment to vse Iob to all these matters: and so we see that his intent was not to punish him. And that is the cause why Iob saith, that if he had leaue to speake and to open his cace at large, he should be found rightuous, ac∣cording to Gods intent: that is to say, as in respect of the present affliction that he endured, God should not find a∣ny iniquitie in him in that behalfe, but contrariwise allow him for one of his seruants. But Iob in so saying reiecteth not the forgiuenesse of sinnes wherevpon all our rightu∣ousnesse is founded. VVe say that men are made rightu∣ous by only faith, bycause wee are damned in our workes (this is true) and bring all damnation and cursednesse be∣fore God, and therefore must all of vs abyde shame and confuzion. For this cause it standeth vs in hande to bor∣rowe a rightuousnesse that God maye like and allowe: which thing is done when our Lord Iesus Christ clotheth vs with his owne rightuousnesse, and the same is allowed vs before God. Ye see then that we become rightuous by fayth, bycause we bee clenzed and scoured from our sin∣nes in the death and passion of oure Lorde Iesus Christe. And in the meane time God guideth vs by his holy spi∣rit, and guiding vs accepteth the seruice that we yeelde him, that is to say, he accepteth the goodnesse which hee hath put into vs. For there is not so much as one drop of goodnesse in vs, which is not giuen vs from aboue. Ther∣fore like as God giueth vs his gracious giftes, so doth he also take them in good worth. But howe can our workes please God? It is in that hee hath not an eye too the im∣perfections that are in them. For there is not any thing in vs but it hath some blemishe before God: but hee re∣gardeth not that: hee beareth with vs of a fatherly loue. Ye see then that we may bee rightuous before God: yea verely insomuch as it pleaseth him to like well of vs, and not that hee is bounde to it, or that wee haue deserued it. After that maner Iob sayth that hee shall bee found righ∣tuous: whereby he excludeth not Gods grace and mer∣cie, which hee extendeth to those that are his, in bearing with them and in not handling them rigourously, and cal∣ling their life to account poynt by poynt. And heerewith∣all let vs marke also, that Iob speaketh excessiuely as hee hath doone afore. VVhat is the reason? Hee was as a man that raueth, and as one that is astraught that hee woteth not where he is. For this cause hee disputeth not but of Gods secret rightfulnesse which was ouerrough to

him, and therefore he sayth, it is no maruell though he be so troubled, and as it were swallowed vp of dispayre, see∣ing that God persecuteth him after that fashion without shewing him why. Iob then is as it were astonied in such sort as hee hath not an eye to that which hee knoweth to bee true, namely that God can well make him too feele his sinnes when he examineth him but onely according to his lawe: but hee considereth that in as muche as God pardoneth his seruantes that walke in soundnesse, it is a straunge thing that hee hauing done so, yea euen with all [ 10] his hart, is neuerthelesse handied so roughly, and feeleth the heauinesse ofhys hande. For the better vnderstan∣ding heereof, let vs looke vpon that whiche hee addeth. Hee desireth God to graunthym two Articles: and then (sayth he) I will not hide my selfe from thy sight: that is to saye, I will be readie to receiue what punishment thou listest, I will no more complayne that thy hande is too rough to me, I will no more pleade wyth thee when thou pressest me, condicionally that I haue those two poyntes. The one whereof (sayth hee) is that thy hande should bee [ 20] withdrawne from me, and that they terriblenesse shoulde no more dismaye mee. By this hee meeneth too saye, that he prayeth him not to execute hys iudgement be∣fore he haue indited him. Iob thinketh it verie straunge that God should scourge him so sore without making him priuie wherefore. It is all one therefore as if a priso∣ner should desire bee set at libertie, when hee knoweth himselfe to be quite and cleane shaken off, and that men will not giue him any hearing at all. VVhat shall he do? If a prisoner be tormented without any examination, with∣out [ 30] any question put vnto him, or without any proofe or information layde against him, if yet neuerthelesse hee be thrust into a deepe dungeon, if he be set in the stocks, (as Iob complayneth heere) specially if hee bee streyned vpon the racke, so as it should seeme hee were like to be dismembred: I saye if a poore prisoner were handled af∣ter such a fashion: what woulde hee say? Iob then com∣playneth that God doth nowe execute suche a rigour a∣gainst him, and yet no action commenced againste him. Thus ye see the first poynt whereof he speaketh. These∣conde [ 40] is, That God should call him. That is to say, that his cace might bee layde forth orderly, as when rigour ceas∣seth, and men deale by order of lawe. VVell (sayeth hee) let the action be commenced, and I will no more hide me from thy sight: that is to say, I will not refuse any thing whatsoeuer it be: dispose of me as it shall please thee, and I will be pacient, and obey thee in all poyntes. VVee see then that Iob is excessiue as a man oute of his wittes. VVhy so? For had hee looked well to himselfe, it is cer∣tayne that he should haue knowne that he had not aught [ 50] for which hee might haue shewed himselfe before God, but that he must haue beene fayne too haue come wyth his head hanging downe: like as when men come to that poynt, that they must be fayne to acknowledge their own wretchednesse, & stand confoūded before him. Iob ther∣fore would not haue vsed such manner of talke, if he had not bene forepossessed with a maruellous great amazed∣nesse, so as he had no moderate discretion in him to hum∣ble himselfe before God as became him. But by the way we haue a good and very profitable lessonto gather of this [ 60] present text. And first of all let vs remember that which I haue sayd alreadie: that is to wit, that if God list to han∣dle vs after a more rigorous manner than that whiche is conteyned in his lawe: yet hath he authoritie to do it as iudge of the world. VVe may well reply to the contrarie: but we shall gaine nothing by our murmurings. Therfore haue not we good cause to humble ourselues? Further∣more, let vs consider a little in what cace we should be if God should handle vs but according to the measure that is conuement for vs. For I haue told you that God hath giuen vs his lawe, not respecting that which we owe vnto him, nor also to vtter the perfectnesse of his own rightu∣ousnesse: but as hauing a regarde to that which is meete and conuenient for creatures. But in stead of approuing our life before him, when it commeth to be iudged by his lawe: we be faine to stand ashamed of it, yea and that not in one sort, but in a thousand. For our sinnes and misdo∣ings are a bottomlesse gulfe. Seeing then that the cace is so, there remaineth nothing for vs but to humble oursel∣ues and to sighe, and to be ashamed of our shamefulnesse. For (as I said) we may well check with God: but that will alwayes bee a cause too prouoke Gods wrath more and more against vs. Furthermore let vs beare in mynde, that Gods visitations are verie hard to bee borne, seeing that Iob was so caried awaye as hee wist not what hee did, and was as a man out of his wittes. VVhy so? Because God pressed him with his terriblenesse. And heereby wee bee warned, that if God punishe vs rygorously, wee muste needes bee ouerwhelmed with dispayre, and bee vtterly confounded. It is true, that so long as wee bee a good way off from blowes, we can be stout ynough: but when God commeth to iustle with vs in good earnest, we feele what his force is, whiche wee had set light by before: and whatsoeuer wee imagined to bee in our selues, shall bee lesse than naught, and nothing else but smoke and fonde surmizing. It is requisite to knowe this. For wee knowe there is nothing more against our saluation, than the sayd presumptuousnesse wherewith wee bee besotted. This maketh vs rash and to runne at randon: and wee not on∣ly are not contented to passe oure boundes, but also wee woulde fayne stye aboue the cloudes. Ye see then what is the cause of our decay: namely this foolishe ouerwee∣ning, wherewith we be dazeled. And moreouer the same doth so hinder vs from calling vpon God, that where∣as wee ought too resorte too him for refuge, and too broode our selues vnder his wings: euerie of vs runneth ryot, and to our own seeming wee can moue mountaines and worke wonders. Thus ye see wherein the cheef point of our saluation halteth: that is to wit, that whereas wee ought to flee vnto God by prayer of supplication, spe∣cially when wee be pinched with any aduersitie and at the last cast: wee goe too seeke worldly helpes, or else wee yeelde too oure owne fonde fancies which haue decey∣ued vs. VVoulde wee then bee exempted from suche il∣luzions and vayne thoughts▪ Let vs loke vpon our selues in the example of Iob, & cōsider that seing he hath abiddē these spiritual battels (that is to say, seing god pressed him in suche wise that hee felte him as his enemie) if God doo nowe adayes shewe himseife our iudge, wee can not shun his hand nor escape his rigour. True it is that if wee haue any such conceyte, wee shall be so dismayde, as wee shall see nothing but the gulfe of hell gaping vpon vs, and it

shall bee impossible for vs to haue eyther reason, mode∣stie, stay, or measure at all. And well ought wee to con∣sider this, that we may quake at it. Yea, but our quaking must be such as the terrour of it may not continue in vs, but that we may come to the remedie of it: that is to wit▪ wee must pray vnto God to graunt vs the grace to fynde rest in him in the middes of our troubles, and that wee maye bee sure of it, notwithstanding that for a tyme hee make countenance to set himselfe agaynst vs, to destroy vs vtterly. Lo howe wee haue neede to pray vnto God [ 10] that he will not handle vs rigorously. And moreouer whē he sayth, Graunt me these two things, and I wilcome with my head bolt vpright, and I will not hide my self before thee: Let vs marke that it is not for vs to summon god in desiring him that he should not punishe vs before hee haue made vs to vnderstand our sinnes. And why? For it were to great an intruding vpon his iurisdiction. Shall the wretched offen∣der appoint his iudge what to do? True it is that an earth∣ly iudge may be ouerrigorous (for a man may be pressed too cruelly:) but it cannot be so between God and vs: for [ 20] whēsoeuer he punisheth vs he beareth with vs, and as for excesse, there is neuer none in him. It is true that we per∣ceiue not why he doth things, neither do wee see the bal∣lance and weights which he vseth. Nay rather it seemeth to vs, that he turneth al things topsie turuie: and yet for al that, it behoueth vs to honor him in his secret iudgemēts. And let vs assure ourselues that the things which we think to be full strange, are neuerthelesse ruled in all vpright∣nesse and equitie, in as much as they proceede from him, and that they shall be manifested to vs in the ende. Then [ 30] neede we not to haue this pride of desiring to range God vnto our fancie, and to require him to do so or so. But let vs content ourselues with his good will, praying him to giue vs pacience and full obedience, till he haue made vs perceiue that all his doings are good. Verely we may well desire God to indite vs before hee punishe vs. VVhere∣fore. To the intent we may be our own iudges. For what shall it auaile vs though God punish vs euen with extre∣mitie▪ if in the meane season we continue stubburne in our naughtinesse, or if wee be so slouthfull and dul headed as [ 40] not to thinke vpon them at al•• It would alwaies be to our greater damnation. God should beate vpon vs, and we would not bow down our backes. Our hart would be ne∣uerawhit the more supple, in so muche that it would be∣come like a styth which beateth backe all blowes. So then Gods chastizementes shall neuer further our welfare, ex∣cept we be our owne iudges to condemne ourselues first. And how may that be if we know not our faults? For as for those that say, I know that I am a wretched sinner, & haue well deserued the punishmēt that I suffer: and in the [ 50] meane while enter not therewithall into their own harts to feele their sinnes, suche are but hypocrites in saying I haue well deserued this chastizement without knowing how or wherfore. True it is that we ought to condemne our sinnes which we know not of: but yet must wee be∣gin at this poynt, namely of examining our consciences, by seeking there for the thing whiche is ynough to con∣uict vs. Otherwise it is vnpossible that euer man should humble himself before God, and condemne himself truly and vnfaynedly. So then ye see to what end we may re∣quire [ 60] God to enter processe against vs before he punishe vs: that is to say, that he shew vs the fauor to lay our sins before vs, to the ende we may see our owne condemna∣tion, and first of al be beaten downe in our selues. Lo in what wise we may make that request, and not by reason of astonishment as Iob did, when our affliction carieth vs away. Neuerthelesse although it be lawfull for vs, yea and behooffull also to make such petition vnto God, (that is to wit, that he would admitte vs and receiue vs to debate our cace with him:) yet must we not require him to with∣draw his hand. For God can well do both these things at once: that is to wit, he can make vs our proces, and ther∣in shewe vs that he hath iust cause to punish vs, when we see our sinnes: and therewithall also continue to make vs feele the strokes of his hand. God then can well do both those things togither: And forsomuch as they may match togither, the receiuing of them togither muste not bee thought strāge: But I told you that in this behalf we must not be altogither like Iob. And why? For when he requi∣reth after that maner to be admitted to his defence, it is al one (as I haue tolde you already) as if he would pleade a∣gainst God. For according as he had sayd that he should be iustified and acquit: he addeth nowe, That he will speake first if God giue him leaue to speake, or else he will answere whē God hath begon to speake. Here Iob maketh not his request to the end aforesayd, that is to wit, to pray God to mode∣rate his rigour, and yet notwithstanding too make vs too perceyue our faults, and that when he hath brought vs to such lowlinesse as we can become our owne iudges, then euery one of vs may willingly passe vnder condemnation. But Iobs intent here is into enter into a cleane contrarie cace. VVee see then wherein hee fayleth: and this is shewed vs to the entente wee should followe the mea∣sure that I haue spoken of alreadie. Nowe wee see the profite that redoundeth too vs by this doctrine, if wee can applye it well too oure vse: that is too witte, that when wee desire too bee heard at Gods hande, the same must not bee too bring excuses as thoughe wee were not faultie, and that wee could lessen our offences, or rather make them none at all: but it must bee too enter intoo the knowledge of them, yea and to enter in such wise as wee may bee vtterly throwne downe, and there may bee none other shift for vs but to flee vnto Gods goodnesse: and that when wee shall haue condemned our whole life, we may notwithstanding not ceasse to truste in the mer∣cie which hee hath promised to wretched sinners, when they mislike of their sinnes and condemne them, desy∣ring nothing but that God should receyue them to mer∣cie. Yee see then in what wise wee ought to practize this sayde request. But it is harde for vs to attayne to such rea∣son, and therefore we must streyne our selues to it. For this hardnesse muste not put vs out of hearte, but rather prouoke vs too runne vntoo God, praying him of hys grace too touch vs in suche wyse with his doctrine, as by the meanes of hys worde wee maye offer vp suche re∣questes vnto him as wee may feele in the fruite of them. Our faultes are tolde vs dayly, and yet there are few that thinke vpon them. God therefore perceyuing vs to be so slow, yea euen in such sort as he is not able to moue vs by his worde: lifteth vp his hand, and sendeth vs some cha∣stizements. And bicause that if the affliction be but small, it is nothing to vs, wee do but shake oure eare at it as the

prouerbe sayth: God doubleth his stripes, and scourgeth vs more and more, holding our nozes to the gryndstone (as they say,) and withdrawing himselfe from vs, so as hys spirite is as it were quenched in vs, and we feele not that he gouerneth vs any more, in so muche that we become poore desperate soules, and crie out alas, what is this? Afterwarde we become so inraged that wee would fayne haue God to giue vs some release, and if hee giue vs it not, yee shall see vs vtterly past our selues, so as there is no remedie in our state. Then may we well desire God [ 10] to withdrawe his hande and to giue vs leaue to say, Alas, Lorde, thou seest I am a sillie creature, I feele heere thy chastizementes which are ouergreat, considering myne infirmitie. True it is this chastyzement is due to mee, yea and I ought to feele yet muche more: but my strength is so feeble and weake, as (to my seeming) I am already shet vp in the dungeon of hell. Alas my God, voutsafe thou therefore to alay thy rygour a little, that I may haue ley∣sure to take my breath, and too bethinke my selfe better than I haue done. VVhen I haue such a releef, I will come [ 20] to thee, and my woundes shall be assuaged. For I see that the very meane to take good by thy scourging, is that I a∣bide not vnreformable vnder thy hand. Behold the good∣nesse that God dothe vnto vs, when he suffereth vs to come vnto him. Neuerthelesse when we make such re∣quest vnto him, it must bee done with such condition as this. VVell Lord, it is true that the petition which I make is for my necessity, thou seest I am able to beare no more, and if thou preuent not the mischeefe, I must needes fall into such a gulfe of confuzion, as I shall neuer get out of it [ 30] againe. Neuerthelesse Lord, I referre my self wholly vnto thee, thou knowest what is meet and conuenient for me, and thou arte able to remedie the extremities wherein I am, according as thou haste infinite meanes to plucke thy seruant euen out of death. Now then if we adde this condition, God dothe well suffer vs to make suche re∣quest, yea and he will like well of it. Lo what wee haue to marke in this sentence. But by the waye wee muste not thinke that Iob was so farre ouerseene as too beare himselfe in hand that hee was faultlesse, and that hee was [ 40] ready to enter into lawe with God and to pleade agaynst him, weening that he shuld get the better hād. Let vs not think that Iob was sotted with such a follye. VVhat then? VVee must hinke that he spake without aduisement, as we bee wont to doe when our affections ouermaster vs. For we haue our eyes so bleared, as we discerne nothing at all. As for example: If a man bee besides himselfe for greese and anguish as he knoweth not himself any more: some light wordes will escape from him, and if hee bee told of it, he will answere it was not so. Yet is it true that [ 50] he shall haue spoken them, Yea but it shall not seeme so too his owne vnderstanding, bycause his wit is troubled and confounded. For (as I haue sayde) our passions ca∣rie vs away in such wyse as we bee in a maner beside our selues in that cace: and yet in the meane whyle God ceasseth not to maynteyne alwayes a knowledge in vs, the which shall notwithstanding bee as good as choked. VVhen a man couereth a fire wyth asshes and earth, if there be a great Cole in it, it will lye hyd vnderneath, and a man shall not see any thing nor perceyue any heate. [ 60] Euen so doth God sometymes suffer all discretion too be as it were choked in vs, and in that cace wee see no∣thing but the asshes, that is to saye the passions that are vppermoste, and wee see some steame, but the fire she∣weth not it selfe at all. Euen so then standeth the cace wyth vs. And when Iob made this protestation, hee felte himself in such extremitie, that hee sought meanes too come before God, saying that hee would be the first that should speake. Let vs bee sure that hee spake this as a man vtterly rauing in his fittes. Seeing the cace is suche, let vs learne to walke alwayes in humilitie, and let vs be well ware that our affections doe not carye vs awaye after such a sorte, as wee knowe not what wee doe or say. Lo heere a sentence that is verye profitable and full of good learning. For first of all wee see that our affections are like wylde beastes: which dashe vs against God. But let vs come to rushe at him, and what shall we winne by it? Are wee hard••r than hee? Are wee able too make him to bowe, or else too breake him? Alas wee muste needes bee crusshed and broken in peeces when we rushe against him so furiously. And not onely so: but also hee will ouerthrow vs with his blast, he nedeth but his breth (as the Scripture sayeth) to destroye vs, vndoo vs, and bring vs to nought. Therefore let vs vnderstand that our passions must bee repressed, and wee must hold them in awe, yea and we must as it were fetter them: that is to say, we must do the vttermost that we can to abate the heady frant••knesse that is in them. For else what will become of it? we see what hath happened to Iob, that holy man, the mirrour of pacience, who persisted in the mynd to obey God, and yet notwithstanding it is to be seene that there was such a violence intermedled with it, as he fell to ru∣shing in such wyse as he wist not where he was. So much the more then ought wee to praye hartely vnto God to rule our passions when we see them so vnruly as we bee not able to weeld them, and that he will represse them in such wise, as they may not come to lift vp themselues a∣gainst him. Furthermore if we haue hapned now and thē to ouershoot ourselues, so as we haue passed our bounds and not hearkned vnto God: let vs not bee discouraged therefore: for there is a remedy for it: which is, to pray vnto God that he will bring vs vnto reason agayne. And moreouer let vs kindle againe the fyre that is going out: that is to say, whē we see that good consciēce is as it were falne a sleepe in vs, and in manner choked, so as we haue not so muche as one sparke of lyght, but are as people confounded: I saye when wee perceyue that: let vs la∣bour to come to reason againe, that wee may say, where art thou, thou wretched creature? Thou seest that thou flingest thy selfe here as it were at auenture, yea euen a∣gainst thy God, and that there is no witte in thy wordes. Therefore it standeth thee on hand to restrein thy self by measuring of passions whiche are ouer vehement and excessiue in thee. Lo howe it behooueth vs to come backe vnto reason, when we find ourselues so dismayde as wee knowe not what wee say: and let vs assure our selues that that is the thing whereby wee must bethinke our selues, more neerely, that we may absteyne from such excessiue speeches as wee see Iob hath vttered heere, yea euen without aduisement. Then let vs learne to mode∣rate our passions in such wise, as wee may desire nothing but that God will giue vs the grace to take such taste of

his goodnesse and mercie, that although it seeme that we should be confounded, yet we may not ceasse to reioyce, and to rest ourselues vppon his goodnesse, that wee may glory in him euen in the middes of our afflictions.

But lette vs cast our selues downe before the sight of our good God with acknowledgment of our sinnes, pray∣ing him to make vs perceyue them better, and to make all men foreward and willing to come yeeld themselues vn∣to him: and that when we shall appeere before his iudge∣ment seate, we may not come with other condicion than [ 10] first of all to be our owne iudges, if we will be quit at hys hand, and be receyued vnto his fauour and infinite mer∣cie which he hath shewed vs in our Lord Iesus Christ: and that whensoeuer he scourgeth vs, hee will so assuage the smart of his roddes, as we may know how that his cha∣stizing of vs is to our profit, and that by meanes thereof we may be the more stirred vp to turne agayne vnto him, and to strengthen ourselues more and more in his good∣nes, euen til we be come to the place of rest where we shal fully inioy his fauour and graciouse giftes which we pos∣sesse as now but by hope. That it may please him to grant this grace not only to vs, but also to all people. &c.