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

The .lvj. Sermon, which is the fourth vpon the .xiiij. Chapter.

This Sermon conteyneth the rest of the exposition of the. xv verse, and then the text that followeth.

16 Novv thou recknest my steppes, and makest no delay vpon my sinne.

17 My misdeede is sealed as in a bundell, and thou hast added to mine iniquitie.

18 A Mountayne perisheth infalling dovvne, and a Rocke vvasteth.

19 The vvaters consume stones, thou destroyest the earth vvith floudes of vvaters, thou takest avvay hope from the man that is in miserie.

20 Thou vtterest thy force to ouercome him, thou couerest his face, and sendest him avvay.

21 He knovveth not vvhither his sonnes be exalted, or vvhither they be oppressed and distressed.

22 But his flesh mourneth so long as it is vpon him, and his soule is in sorrovv.

WEe sawe yesterday in what wise wee may answere God: that is to say, in what wyse wee maye come freely vntoo him: name∣ly by knowing that hee loueth vs, and that hee accepteth vs as the woorke of his hande. For so [ 50] long as wee knowe not whither God misliketh vs or no, we must needes be afrayd and shun his presence, as much as is pos∣sible: and so ye see in what cace the wretched creatures are which haue no tast of gods goodnesse to trust in him, that they might comfort themselues. Therefore let vs marke well, that it behoueth vs to be persuaded of Gods loue to∣wardes vs, that thereby we may conceyue such trust, as we may present our selues vnto him, and be well assured that [ 60] our soueraigne welfare is to answere him, that is too say, not to hyde our selues from his sight, but too bee alwayes willing to be guided by his hand, so as we desire nothing but to be vnder his hande, and at his direction. But by the way we haue to consider these wordes, the woorke of thine handes. For the thing wherein wee may settle oure trust that we be acceptable to God, is that hee hath created vs, and that we be his. Then must wee not pretende to bee loued at Gods hande for any desertes of our owne, but bycause hee sees wee are his workemanship. True it is, that wee are his woorkemanship alreadie, in that wee bee men: But there is yet more, that is to wit, he hath fashio∣ned vs new again after his owne Image, through the grace of our Lorde Iesus Christ. VVhen the holy Ghost tea∣cheth vs how we should pray vnto God, he setteth these wordes afore vs, Lorde we are thy workemanship. After this maner it is said in Esay, & likewise in the fourescoure and fiftenth Psalme: VVe are thy flocke, we are the work

of thy handes: and in other textes. Lorde thou wilt not despise the woorke of thine handes, thou wilt not forsake that which thou hast begunne, without finishing of it. Yee see then whereof we ought to take occasion too trust in God. For if we be agreeable vntoo him, and come vntoo him, we be sure that he is readie to receyue vs. And why? Euen bicause we be his creatures, and he hath formed vs, and he will not cast away the thing that commeth of him∣selfe. Marke this for one poynt. Howbeeit, (as I sayde) wee must not looke onely too our first creation: for the [ 10] hope that we shall haue thereby, will be verie slender, bi∣cause Gods Image is as it were blotted oute in vs by A∣dams sinne. Forasmuch as God of his owne infinite mer∣cie hath renued vs, and adopted vs too bee his children in our Lorde Iesus Christ, and imprinted his Image agayne in vs: therein wee bee his woorekmanshippe, and maye come with our heades vpright too call vpon him, and as∣sure our selues that hee will not shake vs off, but that wee shall bee welcome too him. Therefore let vs marke well this streyne, according too the profitablenesse thereof: [ 20] which is, that men are in a wretched cace when they know not whether God doo loue them or no. And why? For they muste needes bee afrayde, and the same feareful∣nesse must needes cause and ingender a rebelliousnesse in them, so as they shun God, and eschue his hand as much as they can, and striue agaynst him. Ye see then that men are as wilde beastes, and cannot submit themselues vntoo God, vntill such time as they know that he loueth them. But on the contrarie side, when wee knowe that God fa∣uoreth vs, then are wee bold to approch vnto him, yea e∣uen [ 30] to answere him: that is to say, to yeeld ourselues sim∣ply to his will, and to take in good worth whatsoeuer hee doth or dispozeth of vs, yea and although hee scourge vs, torment vs, and put vs too distresse, yet must wee still flee vnto him, as to him that hath a care of our saluation, and will bring vs therevnto. And how shall that be done? Not for our desertes, but bicause God is woont too poure out his grace vpon vs, and bicause we be beholden to him for all the good things that we haue. Thus ye see that if wee acknowledge our selues alreadie bounde exceedingly vn∣to [ 40] God, and yet notwithstanding that he will still increase his grace in vs, vntill he haue brought vs to full perfecti∣on: we may be out of doubt that he wil performe al that he hath begon in vs. Lo here in effect what we haue too beare in minde concerning this streyne. Therevpon Iob entereth againe intoo his complaintes. And no maruell though he do so. For although Gods children do comfort themselues in the middes of their sorowes, and set before their eies the things that may giue them good hope: yet for all that, they cannot but be tossed with some troubles, [ 50] and when they haue indured one battell, they must bee faine to enter into a second and a third. See in what minde Iob was. He tooke the sentence that we haue seene, to re∣solue himselfe that he might come freely vnto God. And the reason is, bicause God accepteth the worke of his owne handes. But now beholde he is assayled new againe. How? Thou numbrest my steppes (sayth he) and delayest not my sinne. The text is, Thou keepest not my sinne. But this worde keepe signifieth to watch or wayte vpon. In effect Iobs meening is▪ that Gods iudgement presseth him too excessiuely. [ 60] Howbeit he speaketh as a man not wel at ease in his mind. For it is certaine that God is alwayes slow to wrath, as he himselfe telleth vs, and wee our selues see. VVhich of vs perceyueth not that God vseth great and long sufferance towards vs when we haue offended him? For if hee were hastie to punish vs, what should become of vs? So then we see that God doth well ynough keepe our sinnes: that is to say, put them vp and not punishe them so rigorously as we haue deserued. VVherefore then is it that Iob com∣playneth so? It is bicause he felt himselfe shet vp in suche anguish, as he was able to indure no more. He looketh not rightly vnto Gods doing, neither is he able to iudge aright in such trouble: but hee complayneth according too hys greefe. Hereby we see, that when we bee so heddie in our affections, we cannot iudge of Gods works with a setled minde. Therefore it is no maruell though at moste tymes we glorifie not God as were requisite, and as we ought to doo. And why? For our passions doo so carrie vs away, that if God doo vs any good, yet can hee not content vs. For we be like vnsatiable gulfes, and wee thinke that all that he doth for vs is to little, and that hee ought too doo euery thing that wee woulde haue him. Againe if hee chastize vs, we are so tender as it is a pitie to see it: by and by we fall to murmuring, we thinke him to rigorous, and although hee handle vs after a gentle fashion, yet cannot we deeme so. And what is the cause of it? Our owne out∣rageous affections. Ye see then howe God is not glorified at our handes as he ought to be: and that is bicause we be blinded by the affections of our flesh, which trouble vs in such wise, as we cannot haue a moderate & sure iudge∣ment. So much the more ought wee to fight agaynst such temptations, and to beat them backe, to the ende we may acknowledge that God handleth vs with iustice and e∣quitie, and that all his doings are faultlesse and according to reason. To the ende then that wee may conceyue this thing: our affections must bee thrust downe, and kept as prisoners. For if it be fell to Iob to deeme amisse of Gods iudgements, as we see he hath done: what will betide vs, who haue not profited the hundred parte that hee did? Notwithstanding Iob is somewhat to be borne withal, bi∣cause that God (as I haue sayde heeretofore) handled him after an extraordinarie fashion. And if this bee well consi∣dered, it is to the greater condemnation of those that are discontented with God though he haue wayted for them with long pacience. As howe? Beholde, a man that hath committed many offences, and whome God hath long spared, is forced in the ende too feele some correction, or otherwise hee woulde still keepe on his owne race: and therefore God punisheth him. Nowe as soone as we bee touched with his hande, wee fall to crying out Alas, and too lamenting as thoughe he were ouerrigorous to∣wardes vs: and yet notwithstanding wee cannot denie, but that hee hath delt gently and louingly with vs in de∣ferring the punishment that was due to vs. If hee punish one sinne, we haue committed a hundred, and if he send vs any correction, surely it shall be light in comparison of that which we haue deserued. If wee were in Iobs cace, so as God pressed vs, yea and that we knew not wherefore: if he made vs not to feele our sinnes (as we haue sene) but were minded too set vs as it were vpon a scaffolde for an example to others: or if he afflicted vs so without shew∣ing vs why: howe sore woulde euery of vs bee greeued

and disquieted? So then as oft as God visiteth vs wyth his roddes, let vs looke homewarde too thinke well vpon our sinnes, and to consider that wee haue long time afore deserued that God should shew vs such rigor. And where∣as we haue bin borne withall, and not touched at the first day: let vs acknowledge our selues beholding to him ther¦fore, and that the same proceeded of his infinit mercie, & that his present afflicting of vs is bicause wee haue cōpel∣led him to do it, by prouoking him to much with our sins: and to be short, that wee haue abused his goodnesse and [ 10] grace, wherethrough he bore and forbore vs so long time togither. Thus ye see what we haue to note. Furthermore let vs not quarell with god though he put not vp our sins. For what a thing were it for a man too haue euill lurking in him, if he be not purged of it? for the euill that is in him will become vncureable, whereas it might well be remedi∣ed, if it be not delayed to long. VVe see what commeth of those that shun phisicke. VVhen an inconuenience that is comming vpon vs is foreseene: if we refuze to take a pur∣gation to preuent the mischief, and forslow to prouide for [ 20] it till it be growne to the full: it will be past time to deale with it as then, for the disease will haue gotten the vpper hande. If there be a strong feuer to come vpon a man: or if there be any disease that is to bee taken out of him: if it be let alone, ye see it swelleth and rankleth, and it is y∣nough to make the partie lose a lymme, yea or his whole bodie. For it will kindle a burning feuer, so as there shall be no more meanes too heale it. Euen so is it with vs: If God should put vp our sinnes with silence, it were euen a ranckling of them to increase our payne: and when hee [ 30] should come to purge vs, it would be to late. And so God sheweth vs great fauor when he clenseth vs of our sinnes, according as he knoweth too bee meete for our welfare. Therefore wee haue no cause too complaine of him, but rather to glorifie him in that he hath a care of vs, and spe∣cially for that he taryeth not till we aske the thing that is for our profite, but preuenteth vs by correcting the co∣uert disease that is within vs. Thus much concerning this streyne. Nowe Iob addeth, that his sinne is sealed vp, and that God hath added to his misdoings. The worde Adde, is [ 40] not taken in that sense which many men expound it, that is to wit, that God should make Iobs iniquities greater than they were, (like as a cruell man is woont to do, who when a light and pardonable fault is committed, maketh a heynous and vnpardonable crime of it, so that by thys saying that God added to Iobs misdeedes, it shoulde bee ment that God did make them greater and more heynous than they were in deede:) But the text sheweth that it ten∣deth to another ende. For it is no new thing, (specially in Iob and in the Psalmes) too see repetitions, as which is a [ 50] verie ordinarie matter in the Hebrew tung. But now let vs looke to the contents of the verse. Iob borroweth this similitude, namely that God hath bound vp his sinnes, as it were into a bundle, and locked them all vp togither in a chest, and set his seale to it, as who shoulde say, that no∣thing shoulde escape him. And therevnto he addeth, that God hath layd a good weyght vpon it, like as in Zacharie (where it is ment that God shetteth vp mens sinnes) it is sayde that God layeth a masse of Leade vpon the ves∣sell wherein they are, so that after hee hath shet them vp [ 60] in the vessell, hee layeth a masse of Leade vppon them that they shoulde not get out. So then Iob continueth heere the similitude that hee had set downe, saying that God hath sealed vp his sinnes to the entent that nothing shoulde escape him, and that there shoulde not bee so much as any one poynt left out. And to expresse this, hee sayth, that God hath added a good counterpeyse or weight, so as nothing can bee drawne away, but all his misdeedes must abyde before God, to come too account, and to bee iudged and condemned. Nowe then wee see what is the plaine meening of this sentence. And vere∣ly Iob had some occasion too speake so, bicause that (as I haue sayde) hee was pressed after an extraordinarie fa∣shion, for that it is not Gods custome too handle men so roughly. Iob therefore had some occasion to make that complaint. But yet must we alwayes come backe to that which I haue touched: namely that hee was forced with excessiue passions, and therefore hilde no measure. For it is certaine that if God had listed to haue punished him with rigour, he could haue founde exceeding great sinnes in him, and haue made him too feele a farre greater cha∣stizement. But what for that? He considereth no more but what God is woont to do to men, and thervpon ma∣keth his complaint. But we on our side haue first to con∣sider, that wee bee farre off from the perfection that was in Iob. Therefore whensoeuer the Lorde punisheth oure sinnes, let vs assure our selues that if he chastize vs for one or two, there are three or foure, yea and a great number mo. Let euery of vs call himself to account: and when we haue well examined our life, shall we not find a gulf of sin in vs? Shall not euery man bee faine to confesse that he is ashamed of himself? Let men summon themselues, & let thē search a little what our life is. And how are we to god∣ward▪ VVe are but hipocrites and dullards if we be not a∣shamed of our selues, and as good as ouerwhelmed with confusion in that cace. Sith it is so that God himself con∣demneth vs, can we say that we suffer not for our sinnes, or that he doth vs wrong? Alas no. But we ought to know that he letteth slip a great sort of our sinnes, yea and euen the most part of them, & that he is not desirous to punish vs rigorously, but giueth vs occasion to bethink vs of our sinnes, and leysure to be sory for thē, and to aske him for∣giuenesse of them. Thus ye see what we haue to marke in this sentence. But herewithall let vs marke also, that Iob acknowledged his owne sinnes: & that is, to the entēt we should not think, that he ment to iustifie himselfe hereto∣fore, or that he doth as these shamelesse persons do, who thinke themselues to be without spot, yea & that God is in det to them. Iob went not that way to worke. And how then was he iustified? I haue tolde you alreadie after what sort: namely by acknowledging that which God did too him. But yet for all that, Iob dooth here put himselfe in∣too the aray of sinners, and hee knoweth well that God can finde faultes ynough in him: neuerthelater it gree∣ueth him that God shoulde handle him with so excessiue and vnaccustomed rigor. And hereby must wee take war∣ning, not to looke what God doth vnto other men. For that is the thing that oftentimes driueth vs to impacience and murmuring. VVee see that God punisheth not those which (to our seeming) haue offended as greatly as wee, yea and more too. Beholde, (say wee) God beareth with such a one, and I see that if hee and I were compared to∣gither,

it woulde bee founde that he hath offended more than I. Therevpon we conclude, that God keepeth not so euen a hand nor such vprightnesse as hee ought to do. Or if we be ashamed to blasph••eme him so: yet ceasse we not to repyne at him, & to say, what a dealing is this? VVher∣fore dooth God punishe mee for my sinnes, when in the meane while I see he letteth others alone that are no bet∣ter than I? If I looke vppon my neighbours, I shall finde them more faultie than my selfe, and yet I see not that God handleth them so rigorously as he doth me. Thus ye [ 10] see howe men are greeued at the heart when they looke heere and there. But what? It is a fonde fashion to passe from our selues: for euery man ought too shet his eyes, and not to looke what God doth vnto other folkes. Let it content vs that he is rightuous, and if hee handle mee more rigorously than those whom I take to bee more of∣fenders than my selfe: well, hee knoweth it is good and expedient for mee, hee hath a reason that is hidde from mee, and it behoueth mee too bee contented wyth hys will, and therevpon to submit my selfe simply vnto him. [ 20] Furthermore, wee bee greatly to blame also, in that wee take vppon vs too iudge oure neighbours. For wee in∣haunce their faultes, and lessen our owne, and although wee knowe not the tenth part of the faultes that we haue committed, yet are wee ouer sharpe sighted too marke and beare awaye what other men doo: yea, and (whiche worse is) although the thing bee good, yet are we so ma∣licious that wee ceasse not too condemne it. Therefore let vs forbeare such maner of condemnings: and when∣soeuer it shall please God to handle vs rigorously, let vs [ 30] assure our selues hee hath iust cause too doo it, although the same be vnknowne too vs as nowe. Thus ye see what wee haue to remember in this sentence. And immedi∣ately Iob addeth, That a Mountayne goeth too decay, that Rockes melt, that the water bolloweth the stones, and that the man that is in miserie is destroyed by God, specially if God vt∣ter his force agaynst him. Some men are of opinion, that Iob dooth heere compare Death with the Mountaynes, Rockes, and Stones, as if he should say, how now? Moun∣taynes consume, and so doo Rockes: but death endureth [ 40] euer, death keepeth still his strength & liuelinesse. VVhat is ment by that? But this construction is ouerforced, as men may perceyue. Othersome thinke that Iob is weary of lingring so long, and that therevpon hee sayeth. Howe nowe? I cannot see mine ende, I desire death, and death commeth not. If I were▪ a Mountayne, I might be vnder∣myned in the whyle: If I were a Rocke, I might droppe downe, as wee see Rockes fall intoo the deepe Sea: and if I were a stone, there needed but water too eate me hol∣lowe. And we see that if the sea ouerflowe his bankes, it [ 50] marreth a whole Countrey: and if there come a great rage of water, it maketh suche a hauocke, as neyther feeld nor lande, nor cattell, nor house▪ nor any thing else remayneth vnturned vp. And I am a poore frayle crea∣ture, I am not so sturdie as the Mountaynes: and yet for al that, I cannot die. Verely this exposition is meetely con∣uenient, and it draweth nie to the true naturall meening. Howbeeit Iob ment simplie, that the Mountaynes con∣sume, and that God vseth violence towardes him, accor∣ding as it must needes be a great force that shall consume [ 60] Mountaynes and Rockes. Beholde then what Iob ment. VVho am I Lorde, sayth he? Thou seest there is nothing but weakenesse in mee, and yet howe doest thou chastice me? Thou neededst not but touch me with thy little fin∣ger, yea thou neededst not to come neere mee, giue but a puffe at me, and beholde I am vndone. For if God do but looke vpon vs with an angrie countenance, we can looke for nothing but for death and destruction. So then God needeth not to arme himselfe, nor to gard himselfe with great power, to ouercome silie creatures that are lesse thā nothing. Therfore if he vse great violence, as though hee woulde thunder vpon the Mountaynes, or as though hee ment to ouerturne the rocks, and too cliue them asunder, and too scatter the stones: there is no reason in so dooing. Thus ye see what Iob ment to say. But we must always re∣member that Iob speaketh not as a man in his right wits, nor as a man that considereth things as he ought to doo, that he might mind them with reason: but flingeth himself out of his bounds agaynst God. And why? For he sheweth after what maner hee had bin tossed and shaken: not that he resisted not the temptations (as I haue sayd afore:) but bicause he felt so vehemēt temptations in himself by rea∣son of his vexation and torments, howbeeit that he with∣stood them by the grace of God. By this we perceiue, that if God plague vs, it cannot be but we shall be troubled, if we looke vpon others, and the same is an augmenting of our owne miserie. So much the more then must we bridle our affections, & therwithal resort vnto God, that it may please him to restreyne our lustes, and not suffer vs at any time to ouershoote our selues: and moreouer, that when he intendeth to humble vs, and therevpon giueth vs the bridle in such wise, as we cannot refraine from chafing a∣gainst him when he afflicteth vs: [it may please him] too graunt vs the grace to resist and fight still, & not suffer vs to a••ide in those murmurings to chafe still vpon the bit: but that we may so maister our selues by the apparāt wor∣king of his holy spirit, as we may subdue our flesh, & hold our selues in true subiection: and as he may dispose of vs, and we glorifie him in all his doings. Thus ye see what we haue to beare away in the first place of this sentence. As for the rest, when he sayeth that man is miserable, and hath such store of miseries as cannot well be expressed: he meeneth to conclude thereby, that God ought not to pursue men so sore. But by the way, let vs looke a little vpon the hardnesse that is in vs when God afflicteth vs. Though we be beaten neuer so much, is it seene that we be euer a whit the softer? or that we bowe our neckes the more? or that he winneth vs to become teachable & obedient? Alas no. But we see that God may make the same complaynt in these dayes, which he made in the prophet Esays time: what shall I do more, sayth he? For from the soale of the foote, to the crowne of the heade, there is no whole part in this people. God is wearie bicause he had chastized that people so muche, and assayde too bring them too amend∣ment. VVell then, yee see heere a people that was bea∣ten, and double beaten, and forwo••e wyth plagues, warres, and famine, both generally and particularly: Fi∣nally, they are become like wretched lepres that rotte in their owne afflictions: and yet for all that they are styll as stubburne or more stubburne than euer they were afore. Yee see then that our Lorde dealeth in this be∣halfe as a father that seeth no amendmente in hys

Children, and is greeued at the hart, that notwithstandyng al the correction which he vseth, yet his children are alto∣gither stubborne and vnreformable, and therefore hee maketh his moane saying, Alas, what a thing is this? I haue lost my labour. Euen so doth God complayne of his people. And see we not as much in our selues at this day? So then let vs marke, that although we be miserable, and haue many defaults in vs: yet ceasse wee not therefore to be still hard harted and stubborne. Yea and in respect of the blind pride and feerce presumptuousnesse that is in [ 10] vs, and as in respect of our rebellion and wilfull stubborn∣nesse, in all these things we exceede both the Mountaines & the Rockes, notwithstāding that we be but a little sha∣dow or a smoke. And therefore let vs not thinke it strāge, if God vtter such force for the correcting of vs. And why? For he respecteth not the infirmitie that is in vs, but the wilfull hardhartednesse wherethrough wee would with∣stand him. Are the Mountaynes very high? Let vs looke a little vpon the hart of man. Ther is such a trayterousnesse in vs, that we could find in our harts to mount aboue the [ 20] Cloudes, yea, and too atteyne too Gods throne to plucke him out of it. And although wee bee but wretched cari∣ons: yet notwithstanding there is suche a malapertnesse in vs, as wee would controll God in all his works, and cannot finde in our hartes too submit our selues vntoo him, and to say, well Lorde, hold thou the soueraigntie o∣uer all thy creatures, and let none grudge against thee: but we will put God to his stint at euery turne: and then if we do not all things after our fashion and to our liking, we fall to checking of hym. Agayne if hee giue vs not [ 30] leaue to do what we list, but holde vs short: then, ••o (say we) must we be in so strayte a bondage? It seemeth that God is mynded of set purpose to trouble men heere, without hauing regard of our state: but sith he appoynteth vs to liue heere bilow: why suffreth he vs not to haue at leastwise that which our nature desireth, or else why gaue he vs not another inclination? See the diuelish pryde that is in men. Moreouer there is in vs a malicious wilful∣nesse, so as if God labour to bring vs backe to him, is hee able to compasse it? Are we teachable? On which side [ 40] so euer he turne vs it booteth not. For wee haue alwayes the sayde ouerstatelinesse and pride of hart. And although we haue played the hypocrites for a little whyle: lette a man but turne his hand, and he shall finde that there was poyson hidden vnderneath, so as we returne to doing as we did afore. VVe see then that this hardhartednesse hath neede too bee corrected after a straunge fashion. And thys is it which our Lorde speaketh of in Ieremie. For he complayneth of the people, that they were vnreformable: howbeeit it is vnder another similitude than the Pro∣phete [ 50] Esay dooth it, as I haue alledged afore: and the comparison that God maketh there, is very fitte for the matter which we be now in hande with. God sayeth that the people are like a Cake that is baked on the one side, and vnbaked on the other. As for example, let vs put the cace that a man make a hote fire, and the harth is all bur∣ning and sparckling: well then, one takes a Cake and layes it vpon it: the Cake baketh not, but scorcheth on the one side, and is soft paste still on the other. Euen so is it with vs: on the one part there is nothing but frailtie, [ 06] according as it is seene that men can say well ynough, Alas what are men? they are nothing but wretchednesse and miserie. VVe speake very truely in so saying. How∣beit, when God visiteth vs, and chastizeth vs, doo wee shewe that we can bake vnder his corrections? Nay wee will rather burne, than bake. That is too say, God shall not win one good amendment by all the chastizings that he sendeth, but we will rather fall to chafing and stoma∣king, and there withall we kindle the fire of his wrath and vengeance. Yee see then that whereas God would haue vs to be well baked, we do rather burne. Lo why hee v∣seth such violence in chastizing vs. Now let vs go & com∣playne that God should thunder vpon the mountaynes, and that there is no reason in his doing▪ and see if we shall mend our cace by it. VVhat shall we win by pleading so? It shall bee the next way to increace our damnation. Then let vs assure our selues, that seeing God findeth suche a wilfull hardhartednesse in vs, hee muste needes set strong hande to vs, and not vse his fauourable meanes: for that will do no good. Thus ye see what we haue to marke in thys streyne. And further lette vs bee sure that when God chastizeth vs, if he strike not as boystously vpon vs as he would do vpon a Mountayne or Rocke: the same commeth of his mercie. But wee see it is greatly requi∣site that God should vse such roughnesse. For we can not say but he regardeth our welfare howsoeuer the worlde go: I say euen when he sendeth vs. For when he seemeth to haue brought vs euen vnto hell, yet doth hee gyue vs wherewith to comfort and cheere vp our selues. But wee must thanke his fatherly mercie for it, and acknowledge it to be a wonderfull gracious goodnesse that God vseth towardes vs, when in steade of iust thundering downe v∣pon vs, hee sheweth himselfe so gentle and freendly as he seeketh nothing but to make vs feele his goodnesse. Thus then yee see in effect what wee haue too marke in this streyne. And immediately Iob addeth, that God vt∣tereth his force so farre, that hee euen chaungeth his counte∣nance, and frowneth vpon hym, and hee knoweth not what his heyres shall ••ee, whither poore or riche, noble or v••••oble. Iob▪ goeth on with hys complaynte, and sheweth that when God shall haue punished men all their life long▪ theyr ende also shall bee sutable therevntoo: and when they bee departed out of the worlde, they shall haue no more intelligence what is done heere. And afterwarde he ad∣deth for a conclusion, that so long as his fleshe is vpon him, it must needes be payned, and hys soule muste bee sorowfull, and hee hymselfe must mourne. Surely thys complaynte is not voyde of vnthankfulnesse. For Iob ought too knowe, that God doth alwayes mingle his fa∣uor with the afflictions that hee sendeth vs, so as we haue cause to blisse hym. But he considered not that. VVhy so〈…〉〈…〉 Bycause he was ouerpassionate and sorowfull. Also wee must beare in mynd what we haue sayd afore▪ that is too▪ witte, that as oft as God scourgeth vs▪ we must bethynke vs of the benefites that wee haue receyued of hym, and that will help to asswage our greefe. For when wee muze vpon nothing but the miserie that wee indure, wee are so ouerraught with sorrowe, as wee can not blisse God, nor call vpon him, nor settle our trust in hym. But if we looke the other way, [and thinke with our selues] God hathe done vs thus many good turnes, and will he not hold on still? Then our sorrowes are asswaged: and therewithall

also we recouer boldnesse ro call vppon God. Herevpon we conclude, that it behooueth vs to be pacient, and that it is ynough that he hath shewed himselfe to be our good father, and that his correcting vs with his owne hande, was bycause hee tendereth oure welfare. Yee see then that the thing which we haue too marke in the first place, is that Iobs rushing out into suche rage, was bycause hee looked no further but to his own miseries: and that ther∣fore it behooueth vs too bethinke vs of Gods benefites when he afflicteth vs, to the ende that our sorrow may be [ 10] assuaged and sweetned thereby. And if wee doo so, wee shall finde that God sendeth vs no suche griefe, neither of bodie nor mynd, but there is alwayes matter of gladnesse with it. And howe? For although wee bee subiecte too manye diseases, as colde, heate, and suche other suffe∣rings: yet when we haue this shifte of approching vnto God, and power to vtter oure infirmities vnto him: Is it not a recompence that oughte well to assuage all the sor∣rowes that we haue cōceyued? VVe see thē in what wise we may resist suche maner of complayntes, whiche are [ 20] full of vnthankfulnesse: namely by thinking vppon the benefites that we haue receyued at Gods hand in former times, and thervpon by trusting that he will cōtinue them in time to come. But verily we muste be warned, that as long as this lyfe lasteth wee must bee faine to grone, and when our fleshe is greeued, we must be fayne to lamente. And why? To the ende we desire not to liue here at our ease and as we would wish: God hath told vs that he wil haue vs troubled in this presente lyfe, bothe in bodie and mynde, and therefore it behoueth vs to make full rccke∣ning [ 30] of it. But let vs marke, that euen in the middes of all our sorrowes, wee shall haue wherfore to praise God as S. Paule doth. He calleth himself miserable. VVretched man that I am (sayth he) who will deliuer mee from the prison of my bodie? But by and by he yeldeth thankes to God through our Lorde Iesus Christe. As concerning that Iob sayeth, that the man which is departed knoweth not what is done here by lowe, nor whether his ofspryng be poore or riche: It is not to grounde an article of oure faith vpon, that suche as are gone out of this world know [ 40] not what our state is: for Iob spake as a man ouercombe∣red. Therefore wee must not take here any certayntie of doctrine: neither is it greately for vs to inquire of suche matters. And why? Let it suffize vs that God hath sette vs in this worlde to communicate one with an other: and euery man ought to imploy himself vpon his neyghbors. God hath giuen me suche a gifte or abilitie, and therefore I must applie my selfe that waye. Agayne one of vs may pray for another. But when he hath taken vs out of this world, the said cōmunicating is taken awaye from vs, and there is no more communicating as there was before, nei∣ther must we doe as the Papists do, who are wont to run to the deceassed Saincts, as thoughe they had not yet fi∣nished their courses. Nowe forasmuche as the Scripture teacheth vs not what wee ought to do in this behalfe: let vs leaue that thing in doubt and in suspence, whereof wee haue no certaine resolution by the woorde of God: for singlenesse of mynde is also a thing wherin it behooueth vs to walke. But as touching this text, wee see in effecte, that Iobs meening is nothing else but that man is myse∣rable. And why? For as long as this lyfe indureth (sayth he) it is full of payne and anguishe. And what is death? It is the extremest of all miseries, bycause that there a mā seemeth too bee vtterly rooted out. Iob spake after that maner, bycause that (as I haue sayd) he was caryed away of his passions. But on our part let vs be contented too languish and to haue our fleshe payned, and our mynde distressed during this lyfe: for yet haue wee whereof to reioyce in God, bycause he promiseth to be alwayes our father and Sauiour? Doe wee die? VVee knowe that is our aduauntage, as S. Paule sayeth, bicause that by that means god taketh vs out of the miseries of this world, to make vs partakers of his riches & glorious immortalitie.

Now let vs knele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vs feele them so as wee maye craue forgiuenesse of them at his hand: and that we may be so stirred vp too pray, as he may make vs to feele his goodnesse & mercie, and wee profit more and more thereby: and also that all the tyme of f••ur life may giue ouer our selues too the glorifying of his holy name, and to the praysing of hym as he deserueth: And that when he hath once broughte vs into the right waye, he will neuer suffer vs to swarue any more aside, but that we may continue with inuinci∣ble strength and stedfastnesse, euen to the ende. That it may please him to grant this grace not only to vs, but. &c.