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.

The .l. Sermon, which is the second vpon the thirtenth Chapter.

This Sermon is yet still vpon the vij. viij. ix. and .x. verses, and then as followeth.

11 Doth not his Maiestie amaze you? doth not the feare of him fall vpon you?

12 Your remembrance is like vnto asshes, and your bodies to bodies of clay.

13 Holde your tungs in my pesence, and lette mee speake, and let happen too mee vvhat can?

14 VVherefore should I take my flesh in my teeth, and put my soule into my handes?

15 Although he kill mee, yet vvill I trust in him: neuerthelesse I vvill reproue my vvayes in hys sight.

WE haue to go forward with the matter that wee began yester∣day: which is, that the scripture sheweth vs many things which our vnderstāding cānot brooke. [ 40] For when a man speaketh to vs after that maner cōcerning god: there is suche a scornfulnesse in vs, as (to our seeming) wee are not bound to receyue any thing which we finde not to be good. Herevpon there haue bene some that would fayne play the wyze men in disguising of things, to the end that all might be wel liked, according as I alledged two exam∣ples yesterday. The one cōcerneth Freewill. For beholde what the Scripture telleth vs: namely, that men cā do no [ 50] good at all, but are hilde prizoners altogither vnto euill. Many are of opiniō, that if it were so, thē sinners were ex∣cused & quit, in asmuchas they haue no power in them to do good. And there are forgers of lyes, whiche rowe be∣tweene two streames and say, that then it were better to graunt men some Freewill, to the intent they maye bee blameworthie when they haue doone amisse. Yea, but the Scripture speaketh otherwise. VVherefore is it that they flee to such startingholes, if it be not that they forge lea∣sings to curry fauour with God? hath hee neede of theyr [ 60] lies? muste his trueth bee mainteyned by that meane? As much is to bee sayde of those that darken Gods grace in that he hath chozen whom he thought good, before the creation of the world, and reiected the rest. And howe is that? It is a very sore poynte, and wee see that many men haue stumbled at it. Yee see what these Sages alledge, and yet in the meane whyle they steppe in like sticklers, say∣ing, we say that God hath chozen those that ought to be saued. And why is that? bycause hee foresawe that they would be well dispozed therevnto. Therefore in asmuch as hee foreknewe that they woulde bee ready to receyue his grace: hee marked them out, that hee might say, these are myne. But dooth the Scripture speake so? No, it speaketh cleane contrarie. For it sayeth that God fyn∣deth vs all alike, and that it is hee which putteth a diffe∣rence betwixt vs: and that there is nother barrell better herring of vs, sauing that God of his owne infinite good∣nesse draweth vs oute of death. Thus yee see the pure and simple doctrine of the holy Scripture. VVherefore doo men come too brabble heere? As I tolde you, it is because they thinke too excuse God by it. Yea? muste God bee fayne too borrowe oure lyes, and must we bee his spokesmen with oure wrangling trickes, lyke as wee see that euill cases had neede to be well coloured, and al∣togyther turkined, that it maye so bleare the eyes of the iudges, as they may bee able too knowe nothing? Is it needefull to woorke after this fashion in Gods behalfe?

Then let vs marke well howe it is sayde here, that when wee shall haue sought all the corners of our witte to co∣lour that which men would else reiect and condemne, to the intent that there might bee no article in all the holye Scripture, that might be misliked: God will cōdemne vs for such sophisticall inuentions. This extendeth yet fur∣ther. For wee see howe many there are at this daye that would fayne be medling to make a meane betwixt vs and the Papistes. Verely (say they) it is true that there be ma∣ny abuses in the Churche, (they cōfesse all) and things are [ 10] ouergrosse and vnable to be borne withall, & therfore it is needefull to haue reformation. They wil confesse this. But in the meane season, if they bee demaunded what it is that we preache: they finde not any fault or peece of fault with our doctrine, but that we follow the pure sim∣plicitie of the Gospell withoute adding or diminishing: notwithstanding▪ they see it is reiected of many, and that men cannot agree, and that it were a very hard matter to reforme all things hande smooth, & men are not so gen∣tle to bee dealt withall. Herevpon they finde out & forge [ 20] a deuise to say, It were beste then too holde a meane [be∣tweene bothe,] as wee sawe in the Interim. VVhat hath bene the cause to bring vs this Diuelishnesse, but onely that they which were the deuisers of it, were desirous to play the Alchimistes or multipliers, and to find out a new Quintessence and I wote not what? For they haue bene sufficiently cōuicted, that in Poperie there is nothing but horrible confuzion, and that all things are ouerfarre out of order. The idolatrie there is as grosse as may bee: the seruing of God is vtterly defaced, wee see that men put [ 30] their truste in their owne deseruings: they haue imagi∣ned that Iesus Christe was as it were buryed, they trot∣ted too this Sainct and that Sainct, too haue them theyr patrones before God: the Sacramentes are set oute too gaze vpon: they make chaffer and marchandize of mens soules: they impute more too pelting trifles and too ce∣remonies, than is meete, in so muche that they make I∣dols of them. Yee see then that these Neuters know all this well ynough, and that it had neede to bee remedi∣ed. But in what wise? O (saye they) the thing that these [ 40] Lutherans haue desired hithertoo, is in manner impos∣sible: the worlde cannot abyde suche an alteration: and therefore there had neede too bee some meane. Yea ma∣ry, it is true that men haue corrupted Gods seruice by leaning to that which hath beene commaunded by men: and therefore it is requisite that for obedience sake men shoulde bee bounde too doo so still, howbeeit not to bee bounde in so greate penaltie, nor so strayghtly as before. Agayne, men haue trusted too muche too the merites of woorkes: and therefore it muste bee sayde nowe, that [ 50] we ought to beginne with Gods grace, and that the same is the cheefe piller wherevpon to reste. VVhereas Iesus Christ hath beene as good as no bodie, and men haue not resorted to him for grace: Now hee muste bee declared too bee our Aduocate, yea our cheefe Aduocate, but not oure onely Aduocate. And all this while men may min∣gle theyr owne merites with the grace of God, and mens commaundementes muste alwayes bee obserued after some manner. Also men muste not ceasse to haue the de∣ceassed Sainctes to bee theyr Aduocates, so as they maye [ 60] be fellowe commissioners with Iesus Christ. As for wor∣shipping of Images, men will bee no more so sotted: but it may well be sayde, that Images are to stirre vp the de∣uotion of the ignorant and simple sort: and verely it is an ouer grosse folly to gadde after them on pilgrimage, but yet in the meane while men may keepe still some deuo∣tion to them for the weake and ignorant. As touching the Sacraments, men may well shewe that they ought not to be had in so greate estimation, but men ought to knowe that they ought not to make account of them▪ but for the remembrance of Christe: but yet men may conceyue of them they wote not what. As for the Masse, well, that shal no more be so much aduaunced, men shall haue no more particular Masses for the deade, nor in honour of suche a Sainct, nor for this thing and that: but there shall bee a common Masse, and men shall saye still that it is a Sacri∣fice: not that Iesus Christ is not the true Priest that offe∣reth himselfe to God his father: but the Masse shall re∣present the death and passion of Iesus Christe. Lo howe these leazing forgers haue surmized themselues to worke politikely in making suche a medlye, to the ende that the Gospel might not be to rough to the worlde. On the cō∣trary part it is sayde, that God will not be ayded nor ser∣ued by our leazings. VVhat is to bee done then▪ Lette vs walke soundly and plainely, and let vs haue our mouthes shet, to the ende that when he hath spoken, we may hold our selues to that which proceedeth out of his mouthe, without any replying thervnto. Behold (I say) howe wee may be allowed at his hand. But he will cōdemne vs with all our shifts, if we thinke to purchase his fauour after our owne fancie, and step neuer so little aside from the pure∣nesse of his worde to misfashion his iudgementes though they be neuer so straunge to mans imagination. And now let vs come to that which is added. Dooth not his Maiestie amaze you, and doth not his feare fall vpon you, (sayeth Iob?) And afterward he addeth, That their memoriall is like As∣shes, and their bodies are as a bodie of Clay. Hereby he meneth that when we lie in Gods behalfe, it is as muche too saye as we conceyue not his Maiestie, & that we would make him like our selues, and pull him downe hither, as if wee were hayle fellowe well met with him. Beholde (I pray you) what driueth men. VVhy are they so shamelesse in falsifying Gods truth? Bicause they would measure it by their owne spanne. And what an oddes is there betwixte God and vs? Then let vs learne to conceyue what man∣ner of one the Maiestie of God is. And thervpon let vs be no more so foolishe, as to desire to incroch any thing either vpon his worde, or vpon his iudgementes. Let vs looke downe with our heades, and lette God say what it pleaseth him. And when wee haue hearde his worde, let him also doo what hee thinketh good, and let vs honour him in all his woorkes, specially when wee enter into the consideration of oure owne feeblenesse and frayltie, too saye, what are wee? Thus yee see the two things that Iob compareth togyther heere. First he sayeth, Doth not the Maiestie of God amaze you? VVhen hee speaketh of Maiestie or dignitie, hee sheweth that men ought to bee somewhat better aduised when they talke of God. But what? VVee steppe to it bluntly, and it seemeth to vs that God will suffer men to play with him, as he addeth im∣mediatelye after. Therefore when wee speake of God, let vs learne to conceiue the infinite glory that is in him.

For when we haue once conceyued that: it cannot be but wee muste bee humbled to saye, Alas, it is no speaking of God after the manner of men, nor making of any compa∣rison with him. For what shoulde be made of him▪ where woulde wee set him? or in what degree woulde we place him. VVoulde we haue him matched with his creatures? Is not that asmuche as too make him a thing of nothing? And what shall become of his maiesty when men haue a∣baced him after that sort▪ Then if we had the wit to con∣ceyue or but only to tast what Gods infinite glory is: it is [ 10] certaine that we shoulde learne to humble our selues vn∣derneath the same, and not be any more so ouerweening, as to make our selues beleeue this or that. Furthermore let vs bethinke our selues. For the feeblenesse and wret∣chednesse that are in mans nature, giue a far greater glosse to Gods Maiestie, insomuch as he muste needes bee ma∣gnified the more, when wee knowe throughly what wee our selues are. If we had in vs the glory of Angelles, we shoulde approche the neerer vnto God: but yet shoulde we be faine to do as the Angels do, according as it is sayd of thē vnder the shape of Cherubins, that they were fayne [ 20] too hyde their faces, and were not able too looke vpon God throughly. True it is that the Scripture sayeth they see Gods face: But howe is that seeing of it? They are not able to abyde it withoute casting downe theyr eyes, and as it were withoute couering theyr faces with theyr wings: that is to say [they are not able to doo it] with∣out a bashfulnesse in reuerencing God as their soueraine, vnto whome they are not able to atteyne, and withoute acknowledging the same highnesse to humble thēselues [ 30] therevnto. Lo how it is with the Angelles of heauen. And now how fare wee that are but rottennesse? As touching our soules, they bee but as little sparkes, whiche shoulde bee quenched out by and by, and passe away intoo a sha∣dow, were it not that God preserueth them in their state, and that hee did it of his owne meere goodnesse. Then haue wee not in our selues the power to stande one mi∣nute of an hower, but God must be fayne to preserue vs, bycause there is nothing in vs but smoke and vanitie. VVhen we knowe this: it is certaine that all presumptu∣ousnesse [ 40] will be well beaten downe in vs, so as we shall no more haue this foolish desire of disputing after our owne maner, to paynt God with our colours, according as wee see him disfigured and rent in peeces by men. VVe shall no more bee so presumptious and malaparte, when wee knowe what his glorie is, and haue well bethought vs of the weakenesse that is in oure selues. Thus yee see after what sorte wee shall bee astonished with feare of him, as Iob speaketh heere. For it is impossible that this know∣ledge of God should bee ydle in men, and that it shoulde [ 50] not cast them downe in suche wise, as they durst no more bee so bolde to babble of God. For when they haue spo∣ken so at randon, it is a token that they neuer knewe him, nor felte what his Maiestie is. And why? As I sayde afore, it is a liuelye feeling when wee once vnderstande that it is God that hath created vs, and that wee are of him, and that whether we looke vpwarde or downward, all things are in his hand, and that there is in him a won∣derfull rightuousuesse, there is in him a wisedome that is hid from vs, there is in him an incomparable good∣nesse. [ 60] If wee knowe all these things, it cannot bee but we muste needes bee astonied, and abashed in our selues, so as we shall vtterly abace our selues before him, & ho∣nour his highnesse which is infinite. So then let vs learne to know better what God is, to the ende we may be tray∣ned to all modestie and sobernesse, and therewithall also let vs examine what we our selues are. VVhen we see our owne fleshe doth tickle vs to like well of our selues, so as wee be inclined to flatter our selues, and seeke to stande in our owne conceyte: let vs stirre vp our selues too say, whence commeth this vice? It is bycause thou haste not yet knowne thy selfe. Consider who thou art, do but en∣ter into thy selfe, and be iudge of thine owne state. There we shall finde that we haue a bottomlesse gulfe of sinful∣nesse in vs, and that we bee wrapped in such ignorance as is horrible to behold, which is as it were so thicke a dark∣nesse, as it vtterly choketh and strangleth vs: and so far off are we from hauing our eyes open to knowe God: as wee see not the thing that is before oure noze▪ Therefore whē men shall haue be thought themselues in that wise, it is certaine that they shall be so touched with the Maiestie of God, that whereas it was seene that they were full of pryde, and as it were harebraynd in fearing of God, so as there were no reuerence nor modesty in them at all: then the feare of God shall fall vpon them. In steade of the greate and straunge fastnesse that is too bee seene in the world men shall find the reuerent awe of God. And why? For (as I sayde) when wee haue once conceyued what God is: wee shall stoope vnder him. Agayne on the o∣therside, when wee see what oure selues are, wee shall haue no more cause too stande in oure owne conceyte, nor to aduaunce our selues in any manner wise. Thus yee see what Iob mente to be token by these twoo sentences. And for the greater confirmation, hee sayeth. Yea, but thinke you that hee wyll beare with you if yee dally with him as with a man? Hee sheweth vs heerein, that men are beguiled in that they knowing not the Maiestie of God to honour the same, as they ought to doo, doo dally with him. VVhereas we ought to honour him: wee play with him as we bee wont to play in dealing one with another, that hee that can deceyue, sticketh not to deceyue, and all is well ynough so it bee not perceyued. And like as we conuey our wyles among men: so also woulde we make our couin to passe for good payment to Godwarde: but that is too too greate an abuse. Therfore let vs not thinke too dallie with such a craftesmayster, and to scape vnpu∣nished. For althoughe God suffer men too runne ••yote for a tyme: yet in the ende hee will not misse too shewe them that hee is not the partie that they tooke him for, but another manner of man. Hee is not the partie that they tooke him to bee, bycause hee is not lyke the crea∣tures which ought to be obedient to the common rule in suche wise as they may bee brought too an accounte and measured by the lawe that hee hath gyuen vnto vs: vnto vs I say, for he hath squared out his law to bee our meet∣yard, and not to bee subiect to it himselfe. Heerewithall also men must vnderstand, that hee is another manner of one than they haue imagined him too bee: for they haue not had an eye to the infinite glorie that is in him. There∣fore let vs beware of this dallying. For God sheweth vs that whensoeuer we treate eyther of his worde or of his woorkes, wee muste go to it in good earnest. And nowe

Iob sayth, Holde your tongues afore mee, I will speake: and let befall mee what can. Heere Iob sheweth that hee is not like these babblers, that skirmishe with Gods worde, and with his iudgementes, howe bee it aloofe from hande∣strokes: According as yee shall see some haue their tungs well fyled to talke: but that shall be but onely to debate of trifling questions farre off from pracize. But Iob she∣weth himselfe to be none of those. And why so? You see (sayth hee) howe I carie my fleshe betweene my teeth, as if I were torne all to peeces, and that I were fayne to take vp [ 10] my fleshe and my skinne in my teeth to carie them, I haue my soule (saythe hee) betweene my handes. Sith you see mee in such plight, thinke not you that I prate like a Popiniay in a Cage. No, no: I am forced to speake from the heart. For God examineth mee by holding mee as it were vp∣on the racke. Then muste I needes vtter my affections playnely. For as for mee I speake as one that hath experi∣ence, and God tryeth mee after such a maner, as it is well seene I haue no leysure to colour matters, and to speake one thing for another. Therefore let me speake. For ye [ 20] shall not beare my burthen, it is God with whome I haue to deale, and it is hee also to whome I haue to answere: and so as for youre discourses I leaue them there for so much as they bee worth, that is to saye, for vtterly vnpro∣fitable and tryfling toyes. But as for mee, I will speake according too that which God sheweth mee, and which hee sheweth mee by effecte. Thus yee see breefely what Iob meant to say. But let vs marke heere the manner of speeche which hee vseth, namely, that hee holdeth his fleshe betweene his teethe to carie it. For hee was as it were rente [ 30] all to peeces, as if a mannes skinne were torne off, and hee wist not what to doe but to take it vp betwixte his teeth. Yee see then that Iob telleth in what plyght hee was: and thereby hee sheweth himselfe to haue bene in so pitifull cace, as hee was no more like a liuing creature. VVhereas hee sayth that hee holdeth his soule (or his life) be∣tweene his handes: it is as muche to saye, as the same was in vtter hazarde, and as it were abandoned and lefte vp to the spoyle. And heerein a man may see the doltishnesse of the Papistes, in that they haue surmyzed that too holde [ 40] ones soule betweene his handes, signified too haue power too doe good or euill. Let men deuize what they list (saye they) I haue my soule in myne owne handes, that is to say, I can doe what I thinke good, I haue a free state. To bee shorte, they meant to builde their free will vpon this sentence, I haue ray soule betweene my handes. But we know that when God threatneth men, if hee tell them hee will leaue them in their owne hande: it is the sorest scourge that can light vpon them. Beholde, God thundereth at vs when he sayth hee will leaue vs vp in our owne hand. [ 50] And why? For if God hold vs not backe, there is no re∣medie but wee must needes runne headlong intoo de∣struction. Therefore wee see howe the Papistes were besotted, when they wrested the Scripture after that fa∣shion. But the meaning is verie cleere in this streine where Iob sayth that hee beareth his soule in his hande, as if it were alreadie breathed out. Oure soule is clozed within oure body as in a Chest, and that is the meane too keepe it: but if wee had it in our hande, it were all one as if it were left at randon. Iob then declareth that he is ra∣ther [ 60] deade than aliue, and that God handleth him in such wise, as he is like a wretched rotten carkasse, so as there is no more liuelynesse in him, but is become lothly too all men. Lo (sayeth hee) I knowe well I am no more ta∣ken to bee of the companie of menne, but am esteemed as a deade bodye. Heereby (as I sayde) Iob sheweth that he is not a speculatiue teacher, but a true practicioner of the things that he speaketh, that is to say, of Gods iudge∣ments. And vndoubtedly, without this experience, wee can neyther knowe God, nor his hande, nor his power, nor his iustice, nor any thyng else. True it is that all men shall not bee tryed as Iob was, that is to wit, with suche rigoure: but yet must we come to the touchstone, which will discouer vs to haue nothing but vaine speculations. If God doe not sometymes summon vs, so as wee maye feele what our sinnes, and what endlesse death is, and vn∣derstande that we bee destitute of saluation, and shet out from all hope as in respect of our selues: wee shall neuer know to treate of God aright, I say we shall neuer knowe one iote of him with heartie affection. For these trifling pratlers maye well haue store of fayre shewes, and they may make their bragges before men: but there shall bee no steadinesse in them. Are wee then desirous to speake of God earnestly and as becommeth vs? It is requisite for vs too haue bene exercysed aforehande and that we haue come too the tryall of it▪ that is too say, that God haue nipped vs, to the ende we may knowe both him and our selues. Thus yee see in effect what Iob hath meent in this streine. And for the rest, let vs marke well, that when oure Lorde putteth vs to such tryals, wee had neede of a greater strength than is in man, to the ende we may stand. Vpon the hearing of some of Iobs wordes, wee woulde condemne him, and good cause why. But by the waye we must consider well the extremitie that hee was in, to the intent we may not thinke it straunge though hee had some temptations that ouermaystred hym. Albeeit that in the ende he withstoode all combates: yet had he some feeblenesse in the meane while, so as hee was in a maner quyte quayled. And althoughe his fayth fell not quyte downe: yet was it shaken, and hee hadde some defaultes which he well felte. Then behoued it hym to ouergoe such temptations, notwithstanding that they were ryght greeuous too beare: and therefore lette vs not thinke straunge of his speeche. For what man at this daye can saye as Iob sayde, namely that hee is as a poore desperate soule, that hee holdeth hys fleshe and hys skinne be∣tweene his teeth, and that hee hath his soule in his hand▪ True it is that Dauid speaketh after the same manner in the hundred and nyneteenth Psalme: but yet in com∣parison, Iob was euen at the pittes bottome as wee see, if wee looke no further but vppon that which hee indu∣red in his bodye, seeing hee was so broken out as a man woulde disdeyne to looke vpon hym, yea and that the verye sight of him was ynough too make a mannes haire stande vppe vpon his head, and that hee was become so hydeous a thing, as would shame a man, yea and loth his heart to beholde him. Nowe then if Iob had indured no more but these paynes in his bodie, had it not bene verie much? But the cheefe poynt (as I sayde) was the feeling of Gods iudgement, and how God persecuted him, in so much that hee found no fauour at his hand, but it seemed to him that God meant to adde continually plague vpon

plague, till hee had sent him to the bottome of death and damnation. Seeing then that Iob was layde at so roughly: let vs not thinke it straunge that there were some temp∣tations out of square in him. For it was meete that God should in that poynte vtter the perfectnesse of his owne strength in the infirmitie of man. But let vs on oure side apply this too our instruction. And firste of all, if God sende vs so great and excessiue afflictions as wee bee in maner swallowrd vp: let not that make vs too despayre (as shall bee declared yet more at full heereafter) but let [ 10] vs resiste it, knowing that God doth still reserue his mer∣cie readie for vs in time conuenient. And if wee bee pay∣ned more than wee woulde wishe: Let vs assure our sel∣ues that God will let the maladie rypen to heale it the better. If a man haue a plague sore: well, it is seene that the sore stinketh, and that it is ynough too impayre the health of the whole man: and yet for all that, the I hisi∣tion or Surgion will not launce the Byle at the first dash. And why? For hee should but make it more firie, by∣cause the matter is not yet rype. But hee will lay some [ 20] drawing playster too it fyrste, too make the sore too ry∣pen: and then afterwarde hee will bee bolde to launce it. Euen so dealeth God with vs. For hee seeth that wee haue verye noysome plague sores: and what then? Let vs not thinke it straunge that hee healeth them not at the first dashe. For the disease must first bee made rype, and then afterwarde God maye put too his hande, and fynde conuenient remedies. Then let vs assure our sel∣ues that God knoweth what is good and conuenient for vs: and therefore let vs tarie his leysure with pacience, [ 30] But if wee bee too egre in making haste, when wee en∣dure anye afflictions: what excuse can there bee for vs? Specially sythe wee see that Iob was come too the gulfe of Hell, and yet neuerthelesse did humble himselfe before God▪ and that although hee endured so greeuous tormentes, and was in so excessiue sorrowe: yet hee re∣strayned him selfe. I say, if a man that was so punished, dyd still brydle him selfe: I praye you shall wee not bee too too vnexcusable, if wee chafe and fret oure selues in our aduersities? Then let vs consider these thinges, and [ 40] let euery of vs haue an eye too him selfe. VVhen wee see that such a seruant of God hath bene tryed after that sort to the vttermost: wee must be so much the more mylde in our aduersities, and not stomacke at God as wee haue beene wonte too doe. Thus yee see what wee haue to beare in mynde concerning this streyne. And Iob say∣eth, That although God kill hym, yet will be trust in him: neuerthelesse hee will reprooue his owne wa••es before Gods presence. True it is that the Hebrewe worde Lo, (which I translate In him) maye bee taken for Not, and so [ 50] doth it signifye properly. Nothwithstanding, it is some tymes taken Relatiuely, as they tearme it, and one let∣ter is chaunged intoo another: whiche is a common vse among the Hebrewes. Neuerthelesse, the meening is all one in eyther of both the wayes. For if yee reade Not: it muste bee in waye of demannding a questi∣on, as thus: Thoughe hee kill mee, shall I not trust in hym? Yes, I will still trust in him. Or else [if yee read] thoughe hee kill mee. VVhen hee shall haue killed mee, yet will I put my truste in him: wee see that the sub∣stance [ 60] of the matter is not chaunged. To bee short Iobs meening is, that although hee bee ouerthrowne, and as it were inraged by passions: yet is it not as muche to say as that he hath forgone all pacience and intendeth to stād in contention with God, or to alienate himselfe quite and cleane frō him, or that he is minded to stomack the mat∣ter in such wise, as he will haue no more to do with him. VVherefore▪ He protesteth that he hopeth, whatsoeuer come of it. Although hee kill me (saith he) and confound me: yet will I not cease to trust in him: neuertherlesse I will reproue my wayes in his sight. Thus am I fayne to intermeddle this vehemencie which you see, and whiche you perceiue, I say I am faine to intermeddle it with the hope which I haue in God. And here we haue a faire and excellent mirrour of Gods working. For he suffereth the faithful to fal, to the end that their faith may be the better tryed. These things seeme vnable to be matched togither in themselues: but God himselfe maketh them to agree. At the first blush a man would say, lo heere is fire and wa∣ter: but at the last God bringeth al things to such an end, as there is no disagreement at all. There haue bene some whiche in their disputations, would fayne alwayes con∣clude after the manner of the Philosophers, and al things are so put in order, as there is no disagreement, but a cer∣taine league or couenant throughout all things: but such men neuer knewe what it is to haue bene sifted by God, and to haue passed through his iudgementes. And why? For (as I haue sayd) God handleth vs after such a straunge fashion, that all things are confounded in that cace. And in good sooth there are things in vs also which can neuer be made to agree. For some times we be desirous to liue, and sometimes wee woulde fayne dye: and these are things contrarie. Yea, but the respectes are diuers: for (as sayth Saint Paule) naturally we couet to bee, and con∣sequently wee shunne death. Death is horrible to vs▪ bi∣cause it is contrarie to oure nature. That is the thing that dismayeth a man. But on the other part wee see that wee bee hild heere as in a prison: so long as this bodye of oures compasseth vs about, wee are in bondage to sinne, and therefore we be inforced to syghe and to be sorie, and therewithall too long for the euerlastingnesse, whiche is promised vs after the time that God shall▪ haue taken vs out of this worlde (for when wee drawe towarde death, then come wee to it, and death is the verie gate of life) assuring our selues that for as much as Iesus Christe hath passed the same away, wee neede not to bee afrayde that death shall haue any power ouer vs: for it is a rebated or blunted swoord, whereof the point is broken off, so as it cannot hurt vs: and although it draw some bloud of vs, yet notwithstanding, the same shall be but to rid vs from all diseases. It shoulde seeme that these affections are contrarie, and so they bee in deede. But God agreeth them verie well, in suche wyse that the things which wee haue conceyued by our naturall wit are put vnder foote, bycause fayth getteth the vpper hande. As muche is to be sayde of that which Iob handleth in this streine. For ye see that the faythfull are fully resolued vpon this pointe, namely, to put their trust in God, and to hope for salua∣tion at his hande, howe so euer hee would goe. But this thing they can not doe, excepte they hild him for their father, and resorted to him for refuge: [as if they should say,] behold God hath bene my father to the vttermost,

and therewithall hath giuen me leaue to come vnto him. Therefore muste I call vpon him, put my selfe intoo his keeping, and not doubt but he will alwayes be mercifull vnto mee. Yea but he scourgeth mee, and when I am in mind to come neere him, I shall not perceiue that he hath heard me. Verely this conceite is hard and combersome to beare: but yet must I tary the leasure of my God with pacience, and do him the honor to rest my selfe vpon his promises. Lo howe the faithfull are fully resolued in that point. But on the otherside, it behoueth them to knowe [ 10] themselues: and it is vnpossible that they should knowe their owne infirmities, but that they must also make their moane, and say, How now? And these are things contra∣rie. For if we ought to tarie Gods leysure with silence: is it meete for vs to make a disputing, and to enter into cō∣plaints? For so to do is contrarie to faith. True it is that it is contrarie at the firste sight: but God setteth them at one well ynough. For after we haue bene tossed and tur∣moyled with some hartburning: behold, faith draweth vs in such wise vnto stilnesse, as finally wee conclude thus: [ 20] Out of all doubt, the goodnesse of God will neuer for∣sake vs howsoeuer the world go, but we shall always find him fauorable, althoughe hee shewe not himselfe so at the first brunt. Thus ye see what we haue to gather in ef∣fect vpon this streine. Nowe wee see whereat Iob amed when hee sayde, although God kill me, yet will I put my trust in him: and yet neuerthelesse I will reason with God, and reproue mine own ways. For the Hebrew word that he vseth, signifieth to Reproue, and also to Debate, or Pleade. So then his saying and protestation is, that hee is [ 30] not the man whom the parties that had spoken, toke him to be. For they toke him to be such a one as would haue played double or quit, that he woulde haue trusted no more in God, and that hee had spoken those things as it were in dispite [of God.] But he telleth them he is none such, for he holdeth him still to his trust in God. Nowe then seeing that he trusteth in God, he must of necessitie submit himselfe to him. For too trust in God is not too shrinke awaye from him, and to holde ones selfe aloofe: But contrariwise to trust in God, is to come vnto him, & [ 40] when he seemeth farre off from vs, euen then to streine our selues to get to him: & therwithal moreouer to do as the holy scripture telleth vs: namely to shroud ourselues vnder the shadowe of his wings, and to returne vnto him, that he may receyue vs into his lap, as a child is receyued of his own father. Ye see then what is conteined here. For when Iob saith, he will trust in God continually: he sheweth that hee is not as one of these stragglers that make out∣leaps, bicause they be desirous to play the horses that are broken looce. It is cleane contrarie (saith he:) for I desire [ 50] nothing but to be neere him, and that he should haue his hand vpon mee. Heereby then is hee cleared of the false slaunder that he was charged withall. But yet neuerthe∣lesse he saith afterward, Beholde, yet muste I reason with God concerning my wayes: that is to say, the hope that I haue is not such as is vtterly vnmingled with complaintes, so as I should not lift vp my selfe nor murmure against God at all. True it is that this proceedeth of infirmitie, yea euen of sinfull infirmitie worthy to be condemned. But howe so euer the cace stande, God letteth him not goe altogi∣ther. For as I sayde afore, faith ouerruleth our affections. VVhen wee truste in God, and call vpon him, it is not as much to say as wee should neuer haue any bickerings in our selues. But fayth must get the vpper hande, the peace whereof S. Paule speaketh must winne the victorie: that is to say, it must get the maistrie in our hearts. In that hee speaketh of the peace of God, and attributeth victory vn∣to it, he sheweth wel that we shall haue turmoylings in vs, and that we shall be tossed to and fro. But what remedie is ther for it? This peace of God must be of such power as it may get the maistrie in the end, and all our passions be brought in awe of it. Then let vs marke well, that in protesting that he will trust in God, Iob doth also cōfesse his owne infirmitie, and shew that he is not so perfect but that there is alwayes some fault to be found in him. But yet neuerthelesse hee fleeth alwayes to God for refuge. Sith the cace standeth so, let vs also on our side vnderstād that whē we be shakē with the prouocations of our flesh, and our owne affections do somewhat carie vs away: we muste not therefore despayre, nor imagine that God will helpe vs no more. But let vs plucke vp oure heartes to trust in him, and although wee doe it not so perfectly as were requisite, yet let vs be sure that hee will make vs to feele that our wayting vpon him is not in vayne. For hee will strengthen vs continually more and more in faythe, and make the same to get the vpper hand of al the temp∣tations of the world and of this present life.

But let vs fall downe in the presence of our good God with acknowledgement of oure faultes, praying him too make vs feele them in suche wise, as beeing ashamed of them in our selues, we may labour to haue oure recourse to him and to his mercie: And that it may please him not onely to forgiue vs our faults that are past▪ but also to rid vs out of the miseries wherein we be: that being recey∣ued into his protection and custodie, wee may neuer slip from him, and that howsoeuer Satan practize againste vs, hee neuerthelesse will bee alwayes so at hande, as wee maye euer haue wherewith too beate backe the assaultes that our mortall enemie maketh vpon vs. That it may please him to graunt this grace, not onely to vs, but also to all people and nations of the earth, bringing backe all poore ignorant soules, &c.

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.

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.