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

The .lij. Sermon, which is the fourth vpon the .xiij. Chapter.

23 Hovv many si••nes and iniquities haue I••shevv me my misdeede and my transgression.

24 VVhy doest thou hide thy face, and take me for thine enimie?

25 Doest not thou follovv after a broken leafe? doest not thou persecute drie stubble?

26 Thou vvritest bitternesse against me, and makest me to possesse the sinnes of my youth.

27 Thou lockest my feete in the stocks that I cannot scape, and thou printest them in the soles of my feeete.

28 So shall he rotte as an old tree and as a garment that is motheaten.

HEeretofore Iob declared a thing that is very true, as I touched yesterday: whiche is, that when God scourgeth vs, and we see no reason why, if wee should go to law with him, for euery poynte [ 30] that we could lay for our selues, he could lay an infinite number against vs, so as we shuld be put to confusion, I meane euen the rightuousest men that are. And this is true also, that although we seeme not to bee faultie by the law and common rule: yet must God be ac∣knowledged and declared to be righteouse, and that wee shall reape nothing but shame when wee haue pleaded neuer so wel for ourselues. And this dependeth still vpon that which was hādled yesterday: that is to wit, that God [ 40] hath a secrete righteousnesse aboue that whych is kno∣wen vnto vs as it is declared to vs in his law. For if the ve¦ry Angels wer examined by that righteousnes, they shuld be condemned, & ther is no creature (be it neuer so pure) that is able to satisfie that. And this is it that Iob pursueth a new. For he sayth, Shew me my misdeedes and mine iniqui∣ties, how much I haue sinned and transgressed. True it is that heere he confesseth, that forsomuch as he is scourged by Gods hande, it behoueth him to humble himselfe: how∣beit that hee cannot paciently indure that God shoulde [ 50] scourge him without shewing him the reason why. And that is the thing wherein he faulted. For if God make vs perceiue our sinnes, and that wee see as it were with oure eyes that Gods punishing of vs is bicause we haue offen∣ded him in such manner and such: it is so much more, and therein he doth vs great grace, at leastwise if we haue the wit and discretion to condemne our selues, that wee may aske him forgiuenesse. But if we be hardened, what are we the better for the knowing of our sinnes? Notwithstan∣ding, if God holde vs imprisoned when wee bee beaten [ 60] with his roddes, so as the stripes be hard for vs too beare, and we know not what hee intendeth nor for what cause he scourgeth vs after that manner: yet must we not mur∣mure, but cast downe our countenance, and say, Lorde I will tarrie thy leysure till thou shew me what is the ende of this affliction. True it is that we may wel wish it would please God to make vs perceiue what his meening is, that when we know his will, we might profit by it: it is lawfull ynough for vs to make such a request. But yet therewith∣all we must haue the myldnesse to hold our tungs, vntill it please him to shew vs more at large that which is vn∣knowne to vs. VVell then, that we may fare the better by this sentence, let vs marke that Iob perceyued, how it was God that scourged him. Marke that for one special point. Secondly he was fully perswaded that hee should not a∣mend his cace by pleading against God: and furthermore also he knew that God scourged him not after the ordi∣narie manner as he is wont to punishmen: he handled not Iob after that fashion. Therefore he knew that that which he indured was not a common chastizement, and suche a one as a man might bring vnder ordinarie rule, but a se∣cret and hidden determination of God. Iob knew this: and he ought to haue bin pacient. In all the things that I haue spoken of, he failed not awhit. For it is a great mat∣ter when we not only perceiue how it is Gods hande that striketh vs, & feele the strokes of it, but also know wher∣of they proceede. Ye see then a thing that is good & right profitable. And seeing we know that God shall always be found righteouse, and that wee may well grudge againste him but we shall neuer further our cace by it, but we must needes be euermore condemned See yee not a good les∣son, if we can learne it and beare it in mind? Also the same will serue to humble vs, so as wee shall haue our mouth shut, to the end we may restreyne and bridle our affecti∣ons, that we stomacke not matters against God. And let vs vnderstand that there are secrete iudgements in hym, which wee cannot perceiue: which thing serueth also too hold vs so much the more in awe, that we may not be pro

uoked through presumption and malapertnesse to dispute against God. Thus then ye see good things. But yet ther∣withall men must haue a stay of themselues, when they perceyue that God punisheth them, and they know not wherefore. I say they must be quietminded and tarrie till God discouer that thing vnto them whiche as yet is con∣cealed. In this poynt Iob failed. But let vs consider that he was forepossessed with the grief that he indured, so great∣ly as it is not to be wondered at, though he were astoni∣shed and desired God to handle him at leastwise accor∣ding [ 10] to his sinnes, and not to persecute him any further. For when God bendeth himselfe so against a poore crea∣ture, and so stretcheth out his arme as it seemeth, he will thunder vpon him: and when a man hath no respite but is tormented more and more, so as hee seeth no ende of his miserie, but is as good as ouerwhelmed in that be∣halfe: alas it is no maruell though some wandring wordes scape him, and euen so is it with Iob. VVherefore lette vs learne too pray God, that when it shall please him to put vs to such incounters, he will not suffer vs to quayle▪ and [ 20] specially that when our infirmitie sheweth it selfe, so as we be at the point to enter into wicked imaginations, he will plucke vs backe to himselfe, and bring vs againe too such state as we may glorifie him in his incomprehensible iudgement. Thus ye see what wee haue too marke in the first place vpon this streyne. But now a man myght de∣maund heere, why Iob vseth not singly the worde Sin a∣lone, to say, Shew me how many sinnes I haue, but addeth Iniquities, transgressions, and misdeedes. to what purpose do∣eth he that? It is all one as if hee should saye, when God [ 30] hath examined me throughly in all poyntes, he shall finde no cause why to handle me so roughly. Not that Iob e∣steemed himselfe rightuouse (as I haue sayd already:) but he speaketh out of a troubled mind, so as he hath no re∣gard of those things, but only resteth vpon considering that hee is no suche persone as his freendes had reported him to be: that is to witte that God punished hym by∣cause he was a greater sinner than other men. And in thys he hath a good cace: but in the meane while hee conside∣reth in not at all, as he ought to doo. Finally Iob decla∣reth [ 40] that when God shall haue serched out throughly all the euill that is in him, he shall find that the punishmentes which he indureth, are not bicause of his misdoings. Some there are that in this place haue made a distinction be∣tweene wilfull sinne, and sinne of ignorance: betweene that which is committed against God, and that whiche is committed by ouersight, as they terme it. But that distinc∣tion hath no substance in it. Iob (as I haue touched alrea∣dy) ment rather to set downe the cace in particulars too the full. And for the better perceyuing heereof, lette vs [ 50] marke that when God speaketh of his lawe and of hys commaundementes, hee vseth diuersitie of termes, as Ordinances, Statutes, Decrees, iudgementes, and suche other lyke: for there are a seuen or eyght wordes that import all one thing. And why is that? First and formost hys meening is to shewe, that if wee walke not rightly wee cannot alledge ignorance. VVhy so? For he gyueth vs full instruction howe wee ought to lyue. Those there∣fore that goe astray make no reckening of obeying God. VVhat is the reason? If wee would studie hys [ 60] word well, we could neuer doo amisse: for that would guyde vs in all poyntes and all caces. Yee see then for the first place wherevntoo this diuersitie of wordes serueth when it is sayde, Statutes, Ordinances, Obseruances, Proclamations, Decrees, Testimonies or VVitnessings: Iudgements, &c. All these serue to shewe that God gui∣deth vs so carefully, as wee cannot make one false step, if wee follow that whych hee teacheth vs. And therefore wee are the more vnexcusable if we do amisse. For God hath set many barres in our wayes to hold vs backe, hee hath made vs a certaine path, hee hath set vs boundes on all sides, hee hymselfe guideth vs that we cannot swarue to the right hand nor to the left, and with his doctrine he giueth vs admonishmentes, confirming the whole too our vse. Now then if we take the contrary way: men may see it is of purposed malice, yea euen as if we were out of our wits. Thus ye se how men are made vnexcusable, see∣ing that God hath not commaunded the thing that is good, in a word or twayne: but hath ratified and stablished it by making Ordinances, Statutes, and Obseruances, e∣uen of purpose that men shoulde bee conuicted of ouer∣heynous rebellion when they go against all those things. And on the contrary part, when the same manner is vsed in speaking of sinne: It is to the end that men shoulde bee the better touched, and vnderstande that they haue not committed a small and light fault, but that they haue de∣serued too bee punished with rigour, and that their trans∣gressions are horrible. As for example: VVhen Dauid in the twoandthirtith Psalme sayeth, that the man is blissed whose sinnes God forgiueth, whose iniquities are coue∣red, whose transgressions are buried, and whose misdo∣ings God rememembereth not any more. (See wherein mannes happinesse consisteth:) wherefore doeth Dauid speake of Sinnes, iniquities, and Transgressions? Had it not bene ynough to haue sayd in one word, Blissed is the man whose sinnes God hath forgiuen? But hee ment too expresse the infinite graciouse goodnesse that God she∣weth vs when he forgiueth vs our sinnes. And why? For if he should call vs to a reckening, alas there woulde bee none ende, and we should not only be found in a••••e••age vnto hym in some one parcell: but assoone as hee shall haue cast vs in one poynt, he shall be new to begin agayne in another. Dauid then knewe that men were plunged in damnation as deepely and horribly as myght bee, sauing that God pulleth them backe through his owne infi∣nite goodnesse: and that when hee doeth so, men ought not to ouerpasse it slightly, as if hee had released them but a det of fiue shillings, but they must bethinke them well of their misdeedes, of their iniquities, and of theyr transgressions: they must mynd them throughly, and beare them in remembrance. By this then wee see why there is vsed suche diuersitie of woords. But as now Iob is flat contrarye: as if hee should say, True it is that men may do amisse many wayes, it is true that they bee ex∣ceedingly blame woorthie before God: but yet for all that, when my life is throughly examined, there will bee nother misdooings, nor transgressions, nor iniquities too deserue that God shoulde handle mee after this fa∣shyon. But wee must bee heedfull too beare in mynde what hath bene sayd: namely, that Iob ment not too iu∣stifie himselfe as though he had performed all things to the full: but onely had an eye too Gods intent for the

which he punished hym. For it is certayne (as wee haue seene already) that God had not respect vntoo hys sin∣nes how greate they were: but ment too proue hys pa∣cience. Lo why he scourged him. But that wee may take the more profit of thys doctrine, let vs marke first, that if God list to vse rigoure towards vs, it is certayne that for any one sinne he may punish vs in such wise, as wee shall not knowe where to become, and yet hee shall do vs no wrong. Then of much more likelyhod, if he listed to pu∣nish vs for all our sinnes, there should bee no ende. And [ 10] thirdly although he punish vs not directly in respecte of the faultes that wee haue committed, yet shall he be righ∣tuouse still, and it becommeth vs to sinke downe vnder him with true lowelinesse euen in that behalfe. These then be the three poyntes whych we haue to marke. The firste is, that if God listed too condemne vs for any one fault alone, we haue no cause to replye against hym, and to say, the punishment is ouergreat. VVe see what it boo∣ted Cain to replye against God in that wise: surely hee could not denye the deede he was conuicted of it afore [ 20] hande: he had alreadye sayde, am I the keeper of my bro∣thers life? But when he sawe that his iniquitie was kno∣wen: he spited at it, and gnasshed his teeth, and grunting sayd: My punishment is greater than I am able too beare. For behold I am as a forlorne man, thou chacest me, and where shall I become? VVhosoeuer meeteth mee shall kill mee. Thus ye see how Cain murmureth against God, for that hys punishment was too greate. But (as I sayde) sped he euer the better for that? No: his wickednesse in∣creased so much the more. Therefore let vs keepe oure [ 30] selues from repinyng, although wee wist there were no mo but one fault in vs. For it is not for vs to shewe what our sinnes haue deserued: only God is the competent iudge thereof. And therefore he must punish vs, not after our fancie, nor as seemeth good to vs: but according too hys owne iudgement. Marke that for one poynt. More∣ouer for the seconde poynt wee haue too marke, that as our faultes are innumerable: so also wee must not thinke it straunge that God should punish vs after diuers sortes, and double his stripes, and that wee should bee plunged [ 40] deeper and deeper intoo so many miseries, and there lan∣guish as folke vtterly forlorne. Let vs not thinke thys geere straunge. And why? For our faultes are withoute number. That is the second poynt that we haue to beare in mind. For the third, let vs marke, That God may well vtter his hand against vs, yea euen to execute his secrete iudgementes, when wee haue labored to serue him with a good conscience, and imployed ourselues faithfully vpon our neighbours, yea and liued among men with∣out fraude, without malice, and without violence. VVhē [ 50] wee haue worshipped and serued God purely after that sort, and when we haue walked vprightly with our neigh∣bours: yet if God scourge vs, we must still confesse hym to be rightuouse. VVe see not why: but yet must not wee pleade, wee must come short of that, and say, VVell Lord, thou wilt not shewe me the reason of this miserie whiche I indure: neuerthelesse I thinke the time long, howbeit Lord it is wisdome ynough for me, if I can hum∣ble my selfe vnder thy mightie hande. And furthermore do me thou thys pleasure for the time to come, that I [ 60] may knowe what thy purpose was, and that I may pro∣fit more and more: and howfoeuer the worlde go, let me not ceasse too glorifye thee. Lo after what manner we ought to proceede. But after that Iob hath desired God to enter after that sorte as it were intoo ordinarie pleading, hee addeth, Wherefore hidest thou thy face, and esteemest me as thyne enemie? Is not that a following of a leafe that is already broken? is it not a perfecuting of stubble that is already withered? Heere Iob alledgeth his owne frailtie too get some ease of hys afflictions, and some asswage∣ment of his sores, as he hath vsed to do heeretofore and will do againe heereafter. And thys manner of praying is good and holy, when it proceedeth of those causes as wee see the faythfull haue done.

And indeede heere ye see what we haue to bring vnto God, when we would obteyne fauoure at his hand to de∣liuer vs from our miseries and succoure vs: whiche is, too lay our feeblenesse before him. VVhereas fooles alledge their owne woorthinesse, and go about too binde God vnto them: we can say nothing, but that wee bee wret∣ched. How shall we then obteyne mercie? Euen by say∣ing, Alas Lorde, consider what we be, thou must bee faine to haue pitie of vs bycause we be thy creatures. VVhen a man alledgeth, Alas there is nothing but filthinesse in my body, Lorde if thou take away thy strength, beholde I am brought to naught: and as for my soule, what hath it? it is but a little breath, and if that thou also withdrawe thy breath (that is to say, the power that thou hast gy∣uen me) I am thencefoorth nothing. And furthermore there is so muche ignorance, such store of vices, and so many wantes in it, as is a woonder to see. Alas my God, when thou seest that I am so full of miseries, perceyuest thou not how there is matter for thy mercie to woorke vppon?

VVee see then that when wee bee desirous too ob∣teyne fauoure at Gods hande, wee must take the same way that Iob dooth heere: Howbeit so as it be with ano∣ther mynde. For Iob was driuen with too strong a ve∣hemencie, bycause hee was weerie too bee so pressed by the hande of God, and therevpon hee fretted hymselfe. VVe must not do so: but oure laying foorth of oure my∣series before God must bee to the ende hee may bee in∣clined to pitie vs. And the holy scripture is full of suche texts where the faithfull say. Alas Lorde what is man? Behold, Dauid sayth, Seeing that my life is but a breath that passeth away without returning, Lorde, wilte not thou haue pitie vpon vs to succoure vs, seeing thou per∣ceyuest vs to be so fraile? And that God heareth suche requests, it appeereth by other texts [as by this:] he re∣membered that they were but flesh, a breath that passeth and returneth not agayne. Yee see then ho〈…〉〈…〉 God wit∣nesseth that when hee shewed mercie to the children of Israell, and dealt not with them according to theyr de∣serts: it was bycause he sawe they were but flesh, and that there was nothing but corruption in them, and there∣fore hee bare with them. Seeing then that Gods will is such as to spare vs in consideration of the wretchednesse that is in vs: it is certayne that we may and ought to al∣ledge that poynt vnto hym, when we intend to obteyne mercie at his hand. Therefore let vs marke well that the words which Iob vseth are lawfull for vs, and that the same is a good forme of praying vnto God, so be it that

we go to him with humilitie, and say, Lord, consider what I am, for I am as a leafe, yea euen as a leafe that is already withered, and yet goest thou about to wipe me out and to ouerwhelme me vtterly: and who am I? I am as stubble that is already dry, or as grasse that is already cut downe: there is no more life nor substance in me: alas my God, if thou persecute me moreouer, what shall become of me? If wee speake after this maner, God will accept suche complaints. Not when we come to him with suche pride as if he were bound vnto vs: but when wee lay oure miseries [ 10] before him to the end he should succoure vs and remedie them: such maner of prayers are heard at his hande. And therewithall let vs beware of questioning as Iob doeth: VVhy esteemest thou me as thine enimie? Iob alledgeth it as an vnseemely thing for god to do, [as if he had said:] See Lorde, thou art almightie: and what am I? lesse than nothing. And yet commest thou to holde plea againste me, whereas I am but a wretched rotten tree, and there is nother life nor sap more in me. VVilt thou then trie thy strength against me: as he sayeth heeretofore, so repeteth [ 20] he his wordes. And that is the cause why I sayde, that wee must keepe our selues from being so caried away by oure affections. For although God be almightie, and wee as frayle as may be: yet notwithstanding it is not for nought that he entereth into battell against vs. If wee thinke that straunge, we must shut our eyes: that is to say, we must not be so ouerwise in our owne vnderstanding, as to saye, I would fayne knowe the reason why God handleth mee after this sort. Let vs keepe our selues from suche pre∣sumptuousnesse. Yea marie, but what is meant by this, that [ 30] God who hath all things in his hande, and with his onely looke maketh the mountaynes to melt as waxe agaynste the fire, or as snow [against the sunne] who with his only word cā destroy the whole world: doth neuerthelesse ad∣uaunce himselfe to fight hand to hand with me, I say wyth me that am a wretched creature? VVhat meeneth that? VVell may we argue on that sort: but God will make the conclusion to confound vs. Then let vs not be ouerwise as I sayd, but let vs take Gods scourging of vs for good, how great, or how strong so euer he be, and how dreadfull [ 40] so euer his maiestie bee towards vs: let vs not ceasse too yeeld him the glory, assuring ourselues that hee is righte∣ouse, and that hee doth all-things according too reason, though hee bend himselfe againste vs, and make counte∣nance as though hee would ouerwhelme vs. But in very deede there is good cause why God should shew himselfe our enimie, yea euen though we be vnable to withstande him, & that he despise vs. For inasmuch as we be so proude as wee will not stoupe vnder him, and will always seeme rightuouse: he must needes shew vs our lesson, yea and he [ 50] must shew vs it by force: for by our good will we will not yeeld our selues giltie, and therefore God compelleth vs by scourging vs according to our deserts. And is not thys a iust cause why God should shewe himselfe our enimie? Againe, put the cace that God mind not to scourge vs for our sinnes: yet if he shew himselfe to bee our enimie and be against vs, it is to the end wee should fight againste the temptation of desirousnesse to know why we be so con∣demned which is a very great and combersome tempta∣tion. Gods meening therefore is to see whither wee wyll [ 60] abide firme and stedfast in his seruice, notwithstanding that he seeme to be our enimie. And seeing that his drift is such: why should we not beare it paciently? Ye see then how we ought to be restreyned from pleading, notwith∣standing that God shewe himselfe our enimie, and that there be no power nor abilitie in vs to resist him. For hee hath iust reason to do so, though we bee not priuie too it, and againe he sheweth vs it partly, wherefore wee oughte to bee contented with the smallest tast that hee giueth vs. Heerewithall we must take warning by these two simili∣tudes, what we be: namely to the end wee may learne too walke warely, and also know how great neede we haue to be hild vp and mainteyned by Gods hand and to be strēg∣thened by his goodnesse. VVhat is a man when God lea∣ueth him in his naturall state? No doubt but hee thynkes himselfe a iolly fellow. For we see how men are sotted in ouerweening, and beare themselues in hand that by theyr owne wisdome strength and all that they haue besides, they be able to moue mountaynes and woorke wonders. But what sayeth the scripture of them? Beholde a broken leafe, behold a withered herb, behold drye stubble. That is to say we be without freshnesse, without substantialnesse, and worsse than nothing: and whatsoeuer glory we weene we haue, it is but a blast. Seeing then that God setteth such mirrours afore vs, let vs looke vppon oure owne feeble∣nesse, and learne to humble our selues and to rid and strip ourselues naked from all ouerweening. For what do men whē they challenge any thing to themselues, but deceiue themselues as it were wittingly and willingly? Lo howe God commeth foorth, and telleth vs he will not haue vs so beguiled with fond and foolish opinions. And therfore he telleth vs we be no better than grasse cut downe which withereth out of hand, so as we be without lyfe, and desti∣tute of all strength and grace. Thus much concerning this poynt. Now Iob addeth, That God holdeth him locked vp as in a payre of stockes: and therewithall he sayeth also, that God wryteth bitternesse against hym, and maketh hym to pos∣sesse all the sinnes of his youth: thou lockest mee in the stockes sayeth he. And why is that? He sayeth that God sheweth nothing but signes of wrath against him. And forasmuch as sentences are oftentymes giuen by writing: Iob hauing an eye to the common phrase of his country, sayeth, that God writeth bitternesse against him: that is to say, that he chargeth him with the greeuousest crymes that could be deuised: Like as a iudge that abhorreth a wretched offē∣der which is before him, inhaunceth his offences, and go∣eth about to shew that they be so outrageouse as they cā∣not be punished too rigorously. According heerevnto, Iob complayneth, that God writeth so ouerrigorous a sen∣tence against him, as it is ynough too make a mans heare stand vp stiffe vpon his head. And he addeth further, that he reneweth the remembrance of the sinnes of his youth, of purpose to make him possesse them. And what doeth this Making of him to possesse them import? It is as much to say, as I cold not be stripped out of my clothes, but I must also bee as it were bound. Like as when a man is in hys house (for when he is abrode in the feeldes, hee is after a sort stripped out of his possessions) euen so doest thou Lord make me to keepe possession [of my sinnes.] That is to say, I cannot be rid of this cursed and vnhappie pos∣session of my sinnes: I am so wrapped in them, as I cannot get out of them. Heere Iob acknowledgeth that God hath

iust cause to scourge hym: but yet for all that, he ceasseth not to be out of pacience and to chafe. And therefore so much the more ought wee to stande vpon our gard, see∣ing that hee which was the singular mirroure of pacience was neuerthelesse prouoked too such temptations. But now let vs come to knowe why he speaketh of the sinnes of his youth. There are two reasons: The one is, bycause that in that age the lustes are seene to be whotest. And for that cause also it is sayd in the Psalme, How shall a yong man order his wayes? euen by keeping thy word. VVhy [ 10] is there more speaking of yong folke rather than of o∣thers? It is bycause that mannes nature which is alwayes sinfull and wicked, doeth then cast vp his greatest froath, and hath then most boyling affections: and therefore hath neede of strongest bridle. Forsomuch then as men committe most faultes in their youth: Iob speaketh pre∣cisely there of. And here ye see also why Dauid saith, Lord remember not the faults of my youth. He speaketh ex∣presly of that age, bycause hee knewe hee passed it not without offending God many wayes. For there is greate [ 20] vnaduisednesse, and vnruly lust wherewith a yong man is blinded, [insomuch that he thinketh that] nothing is vnpossible to him, there is no stayednesse to rule hym withall, but there is excesse of ouerweening and such o∣ther like things. And so ye see one reason why the sinnes of youth are spoken of heere. The second reason is, that Iob ment to declare that God brought all his sinnes too rememberance, as if he should frame an inditement of all the faultes that he had done euer since he was a child. And in so doing he complayneth of ouergreat rigoure, as if [ 30] he should saye, Lorde though I haue erewhyles doone a∣misse, well, thou hast bene so gracious to me as too bryng mee backe and to reforme me to thy seruice: wherefore then doost thou gather a beadroll of my faultes whyche ought to haue bene forgotten? VVherefore commest thou to lay them before me agayne? Seeing thou hast par∣doned me them, is it meete that I should be intangled in them new agayne? Yee see then whereat Iob amed. And heereby we be taught that when God writeth bitterly a∣gainst vs, that is to say when he sheweth vs all the signes [ 40] of rigour, and that we be lothsome in his sight: wee must not thinke wee haue gayned aught by finding fault wyth him. For wee haue well deserued much more, and that is the poynt that we must alwayes come backe vntoo. Furthermore of whome is it long that God writeth bitterly against vs, and that hee vseth not his accustomed sweete∣nesse which he is wont to vse towards those that are hys? Of whome is it long (say I) that he sheweth not hymselfe so sweete, but of our selues? For Gods pressing of vs with his iudgemente, is bycause hee seeth well that wee haue [ 50] neede of such and so vehement a remedie. And for proofe therof, it is no easie matter to meeken a man that is so gi∣uen to pride. God then writeth bitterly against vs, to the end wee should bee vtterly abashed, and yet in the meane while he ceasseth not to receyue vs to mercie. True it is that he will hyde himselfe for a time, as hee hid hymselfe from Iob: according as he will say heereafter, Wherefore hydest thou thy face from me? But let vs marke that after God hath hid his face away so for a season, he will shewe hymselfe graciouse and pitifull towardes vs: yea verely [ 60] when he perceyueth it to be meete for vs. It is true that he maketh delay and letteth vs linger in payne: but he wil helpe vs in conuenient season. Then let vs marke, that whensoeuer God wryteth bitterly against vs, it is to as∣suage the miserie within a while after, according as it is his office to put vs into the graue and too pull vs out a∣gaine. They that abide in condemnation haue no will to come to Gods mercie, and to the redemption whyche he hath purchaced for vs, and that is the cause why they be shet out. In the meane time we haue whereof to thanke God hartily, for somuch as wee see that beeyng woor∣thy too bee condemned at hys hande, wee are neuerthe∣lesse acquit. See howe God allureth vs dayly. VVhen wee come too a Sermon, there he sheweth vs what we be and what oure sinnes and vices are: there hee con∣demneth vs, and dayly pronounceth many sentences a∣gainst vs, insomuch that we cannot open the holy scrip∣ture, but we shall find some condemnation there in euery leafe. On the other side, we cannot so couer our vices but God will shewe vs them, beholde thou hast doone suche a saulte, beholde thou haste committed such a sinne. See I pray you how our Lord dealeth. But hath he once made vs ashamed of our sinnes? By and by after hee sheweth vs that he will bee mercifull to vs for our Lord Iesus Christs sake. Thus yee see what ought to make vs to magnifie hys goodnesse. Furthermore although hee bryng oure olde sinnes too remembraunce agayne: lette vs assure our selues hee doeth vs no wrong therein, nother haue wee any cause too replye agaynst hym: but wee haue so muche the more cause too blisse hym, in that wee see that when hee hath once forgyuen oure olde sinnes, he receyueth vs still to mercie for euer after. In what state doeth God finde vs when we come out of our moothers womb? It is true that the naughtinesse which is in vs is not yet perceyued: but yet haue we the seede thereof in∣closed in vs, so as we be cursed already bycause wee come of a cursed and crabbed stocke. But God pardoneth vs our originall sinne, that is to say, the sin that we drayne from the roote of mankynde. Hathe hee pardoned vs that sinne? He forgiueth vs the sinnes of our childhoode and of our youth, and many mo sinnes doeth he conti∣nually pardon vs afterwarde when we bee come too for∣tie, fiftie, and threescore yeeres of age. For God is not only contented to forgiue vs a sinne that we haue com∣mitted twentie yeeres ago: but also if we come too hym for a sinne that we committed to day, hee receyueth vs, and he is mercifull to vs. Forasmuch then as wee see he is so slowe to wrath, and so foreward to shewe mercie: alas, ought we not to be rauished with desire to glorifie him in his mercie? Lo how the reading of thys sentence muste be a warning to vs not too grunt against God though nowe and then hee bee somewhat with the bitterest and roughest towardes vs: but too pray hym too assuage hys rigoure, and that the assuaging of the same may the more allure vs too come vnto hym. Finallye Iob ad∣deth that whych I haue spoken of: namely, that God hol∣deth hym in the stockes, and that the soles of his feete (which hee tearmeth the rootes of hys feete) are as it were prin∣ted in hym. Yee see hym (sayeth he, hee speaketh of hym∣selfe in the third person) as a rotten tree, and as a mothea∣ten garment: and what shall betide then if thou list too pursue a rotten tree and a motheaten garmente?

VVe see yet better that which we spake afore concerning the troublednesse that was in Iob. For he had such a paci∣ence as yet notwithstanding was shaken, yea and so sha∣ken as he fretted and chafed against God: which thing we see in that hee complayneth that hee is set in the stockes and as it were locked vp. But let vs marke that as much at the least may be fall vs. For we haue not profited so well in Gods schoole as this holy man had. Therefore we may be tormented after such a sort in our afflictions, as oure impacience will bewray itselfe, although wee haue a true [ 10] desire to hold ourselues in awe vnder the hand of God. VVherefore let vs alwayes haue this poynt before oure eyes, namely that we giue not our selues the bridle too aduance ourselues against God when it seemeth to passe measure in scourging vs. For he knoweth what wee bee able to beare, and he will not ouerlay vs with more than he knoweth vs able to beare out. And therefore let vs not droope, but beseech God too strengthen vs in such wise in our infirmities by his holy spirit, as we may ouercome all the temptations wherewith it is possible for vs to bee shaken for a time.

Now let vs kneele downe before the face of our good God with acknowledgement of our faults, praying hym to make vs perceyue them better than wee haue doone, that we may be sorie for them, and therewithall runne vntoo hym, that hee may receyue vs for our Lord Iesus Christs sake: And that although wee deserue that hee should shew himselfe a dreadfull iudge against vs: yet ne∣uerthelesse he wyll shyne vpon vs with a fatherly coun∣tenance, to drawe vs vnto him, yea euen in suche wise as it may be to haue accesse too his goodnesse, with assu∣red trust that hee will pitie vs: And that in the meane whyle hee suffer vs not too quayle through the affli∣ctions of this present lyfe, but that wee may fight stout∣ly vnto the end, euen till hee haue taken vs vp into the e∣uerlasting rest whych hee hath prepared for vs in hea∣uen. That it may please him to graunt this grace not only to vs but also to all people and Nations. &c.