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

The .lvij. Sermon, which is the fyrst vpon the .xv. Chapter.

ELiphas the Themanite ansvvered and sayd:

2 VVill a vvise man bring foorth knovvledge of vvinde, and fill mennes bellies vvith the East vvynde?

3 VVill he reason of vnmeete matters, and of vnlavvfull vvordes?

4 But thou pullest avvay feare, and turnest prayer avvay from God.

5 Thine ovvne mouth shall reproue thee of vnrightuousnesse, and thou haste taken the toung of craftynesse.

6 Thine ovvne mouth shall condemne thee, and not I, and thine ovvne lippes beare witnesse a∣gainst thee.

7 Art thou the first man borne? vvart thou created before the mountaynes?

8 Haste thou heard the secretes of God, or is vvisedome restrained vnto thee?

9 VVhat knovvest thou that vve knovve not▪ vvhat vnderstandest thou that is not in vs?

10 For vve be baldheaded and auncient. There is an older man among vs than thy father.

WHen wee knowe wee haue spoken truth and in Gods behalfe, and yet men reiect all that wee haue sayd: it is a very harde and greeuous temp∣tation. For in that cace not onely we be blamed in our own persons: but also wee see that men refuse the things that are of God. Neuerthelesse it behoued Iob to vndertake such a battell, as we see in this streyne. He had mainteyned hys cace, not by suttletie, nor of wilfulnesse, [ 10] nor through ignorance: and yet notwithstanding it was layd in his dish that hee had taken to him the tung of crafti∣nesse, or of the despizers of God, and that all his sayings had bin but as winde wherein there had bin no firmnesse nor reason. Iob therefore is greeuously charged heere for maynteyning the doctrine which he knew to be of God. And this must serue for our example at this day. For ma∣ny are so greeued when they see that men receyue not Gods word, but rather that the moste part of the worlde condemneth it. But what for that? Seeing that men haue [ 20] at all times bin stubborne against God, and hee could ne∣uer yet make them to receyue that which were for theyr behoofe: let vs not thinke it straunge that wee also muste passe the same way, and that the authoritie of God and of hys woord is imbaced by our stubbornesse and by the malice of men, considering that their iudgemēt is so awke and that they cannot giue themselues to goodnesse. And as for those that haue the charge too beare about Gods word and to preach it: though they see men reiect it: yet let them stand to it stoutly, and let not such doings thrust [ 30] them out of the way. For not only Iob was condemned in his sayings, but the Sonne of God also. VVee see that men were so farre off from accepting his doctrine, as they did rise vp furiously against it, and accused him of blasphe∣mie. If the like be done at this day, it is no noueltie. But in the meane whyle let vs determine to do that which God commaundeth vs. Let men aduaunce themselues as much as they list, and lette them resist God and his truth: yet must all that be ouerpassed, and we must not ceasse to do our duetie. Marke that for one poynt. And by the way it [ 40] behoueth vs to marke, that although the wordes whiche are rehearsed heere by Eliphas, haue bin misapplyed too the persone of Iob: yet neuerthelesse, in generalitie wee may gather a good and profitable lesson of them. And first of all where as it is sayd that a wyse mā wil not bring foorth windie word••, nor fill his bearers bellies with the Easterne wind: it is the same thing which we see commonly in the Scrip∣ture▪ that is to wit, that our words ought not to be vnpro∣fitable, but rather well seasoned with▪ salte, according as Sainct Paule vseth the same similitude, and afterwarde to [ 50] expresse his meening, sayeth that our words ought to bee substantiall, meete to edifie and to profit those that heare them, that they may bee instructed in the feare of God, guyded aright when they be in the way, and incouraged. Yee see then that vpon this saying of Eliphassis, we haue too marke that our words ought to tend too edification. And if they do so: they shall not be lyke the wynde: that is to say, they shall not bee puffed vp with a vayne swel∣ling, but there shal bee a substantialnesse in them where∣with to feede mens soules. And truely ••eere ye see why [ 60] it is sayd, that good and holy doctrine is as it were foode. By taking conuenient foode wee bee satisfied, we gather strength, and our stomacke is not accloyed, but there in∣sueth good and naturall nurrishment. Euen so is it wyth the word of God. VVhen it is well applyed to our vse, we be filled with it, and wee bee nurrished with it, and yet in the meane while there is no windinesse that breakes vp vpon our stomacke, and brings no substantiall nurrishmēt with it. See then the two points that we haue to note. The first is that if men find no fauour in our words when wee haue told them the thing that is good, profitable, and of God: we must not therefore be out of pacience, conside∣ring that the same hath happened not only to Iob, but al∣so to all the seruants of God, so as their doctrine had no fauour to the worldward, but was mocked ••t, and taken to be but winde or a trifling thing. But contrariwise on our side let vs be well aduised, that when we speake, it may be to the edifying of our neighbours, and carie substantiall profite with it: and euen in oure ordinarie and common talke must we obserue the same rule. For although wee haue there some more libertie: yet notwithstanding God condemneth the vanitie that is in vs, when we bee giuen to prattle of vnprofitable matters. Neuerthelesse wee see that men can haue no hold of themselues, nother can they make any mirth, except they raunge out intoo windye words. And are men so greatly giuen vntoo that▪ That is no warrant to say it is therfore lawful for them. For God findeth fault with it as we see. Therefore let vs hold vs to the doctrine that I alledged out of S. Paule: which is that our talke muste not be vnprofitable, but seasoned with salt, that it may edifie and profite the hearers. But aboue all, when the cace standeth vpon the handling of Gods woord, it must be more neerely looked to without com∣parison. Then in this cace let vs haue a regard to vse such a sobrietie, as wee defile not the thing that God hath or∣deyned for oure saluation. For it is certayne that when we speake of God and of his woorde, if we do but dal∣ly with it, and rayse vnprofitable questions and vayne dis∣putations about it: It is high treason to God. And wher∣fore? For our Lorde hath shewed vs that his word ought to profit vs. But if we fall to handling of i•• after suche a sorte, as we apply it not to his right and lauf••ll ende, but play with it as with a tennisbal, and passe not for the good instruction of it, but haue oure▪ eares filled with wynde, so as the same serueth but to satisfie▪ mennes vayne cu∣riositie: Is it not a defiling of a holye thing? I•• it not a greate wrong and dishonour to Godward, when the thing that serueth for our saluation, is despized and thruste vn∣der foote? So then, lette vs looke more neerely to oure selues: and when we deale with holy things, let the same be with suche reuerence, as good and substantiall instru∣ction may alwayes insue of it: that is to say, that it maye so settle in vs, as our soules may be nourished by it. And it behooueth vs to marke well this similitude of the wynde which Eliphas vseth heere. For (as I haue sayd al∣readie) if a doctrine bee good, there will be suche a sub∣stantialnesse in it, as wee shall bee fedde with it, and wee shall fynde that it is good to reste vppon it. Contrary∣wyse, too what purpose are all these curiosities? True it is, that there will be good store of winde, of gay shewes, and that of great likeyhodes in them: but yet for all that, in the ende they disappoynte vs. And heere ye see why

Sainct Paule sayeth, that knowledge of it selfe dooth but puffe men vp, when it is not matched with loue: but loue edifieth, when we heare Gods word to our owne instru∣ction, or talke of it to the instruction of others. But if wee couet to be counted skilfull, and by foolish vainglorious∣nesse desire euery of vs to be esteemed sharpwitted, and to be thought well seene in the scriptures: what is it else but wind and puffednesse as Sainct Paule sayeth? And lo what the Diuinitie is which men haue forged and framed to themselues by their owne vaynegloriousnesse: like as [ 10] wee see that in all the Papacie, that which men call Diui∣nitie is nothing else but as a blast of the Easterne wynde which seareth things, and hath no substance in it to feede and nourish the poore soules withall. But a man mighte make a generall distinction of it in two poynts. One parte of the Popish diuinitie consisteth in questions and quarels that bring no frute. And first of all they trouble themsel∣ues about them all the dayes of their life, and cannot finde any resolution of them. And why? for their mynde is to seeke that which God did neuer discloze, yea and [ 20] which his will is to haue hidden still from vs. Nowe wee knowe that when he hath not spoken, hee will haue oure mouthes kept shet, and that our eares should not itch to listen what it should be, but that wee should bee ignorant where he teacheth vs not. Thus ye see that our true wise∣dome is, not to desire to know more than that which god sheweth vs in his schoole. And ye see also what the Popish diuines are, which moue questions of those things whych God would haue vnknowne vnto vs. They can well de∣bate: but they can neuer conclude: for all their reasons are [ 30] but guesses. But put the cace it were possible too haue certayne resolution, and too say, thus it is: yet shall a man be neuer the more edified nor profited by beeyng resolued of that whiche they debate in theyr schooles. For there is no disputing whither we bee saued by Gods only mercie: they shew not, that forasmuch as we be sure of the forgiuenesse of our sinnes, wee ought to haue so muche the greater cause too prayse and magnifye hys goodnesse towardes vs▪ there is no telling what comforte we ought to take in oure aduersities. No, for there is no [ 40] talke but of flittering in the ayre. The men that do least good, are counted of greatest skill: those are fellowes a∣lone. For they bee contemplatiue, that is to say, they sore about in the aire, and haue no steddinesse in them. Thus ye see a shamefull defiling of Gods worde, and although there were in the Papacie no doctrine that were wicked and fully false in it selfe▪ yet neuerthelesse that manner of veine which they haue found out, is to bee abhorred: for by that meanes they haue peruerted the true aud na∣turall vse of Gods word as I sayd afore. So then let vs [ 50] beare well in mynde, that all such things as serue but too puffe men vp, and too ••eare vp their soules in steade of feeding them and gyuing them good nourishment and substance, ought to be vtterly cast away. The seconde part of the Popish diuinitie, is too stablish a freedome of will in men, and too make them beleeue that they haue some power in them too atteyne vntoo good: or if they at∣teyne not fully too it, yet too bee helpers and compani∣ons to God when his grace hath preuented them, and too lift vp themselues in suche wise by their owne▪ strength, [ 60] as good deseruings may proceede thereof: and that when they haue done what is in them, the grace of God shall not fayle them (as who shoulde saye, they were able too bind it:) and on the other side that they bee able to pur∣chace fauour at Gods hande by their owne workes, and that if there bee anye default in them, they may supplye them with satisfactions. Now when the Papists doo thus teach men that they be able to do this and that of them∣selues: is it not a puffing of them vp with presumption and ouerweening, that they mighte aduaunce themselues a∣gainst God, and sooth themselues in their owne strength as though they were able to worke wonders▪ Marke here a poynt which is much more hurtfull than the vnprofita∣ble questioning that I touched afore. Verely both of them are to bee greatly misliked: but yet is there muche greater harme in this latter. For if men trust in themselues, and flatter themselues in their owne strength: it is the nexte way to ouerthrow them quite, it is a deadly poyson, and it is not only a simple puffing vp, but also a diuelish pride, which serueth to send wretched soules to destruction. By this meane then wee see, that all the Popishe diuinitie is but winde, which serueth but to puffe vp wretched soules, and not to giue them any nourishment. VVhat is too bee done then? Let vs learne to vse edifying talke, and suche as may feede our seelie soules, that we may be taught the feare of God, and there withall know that we can do no∣thing of our selues, but must be fayne to drawe out of the fountayne of all vprightnesse and iustice, and that God must be faine to make vs partakers of his grace, for with∣out that, we shall be voyde of all goodnesse. VVhen such doctrine as this is set foorth, it will serue to edifie, and we shall be nourished and battled by it. Moreouer let vs in∣deuer also to draw our neighbours too the like nourish∣ment, so as wee may be fed with Gods truth, as with the substantiall foode that must edifie vs to the full. Thus yee see what we haue to remember in effect concerning thys sentence. And streyght after, there is another declaration which wee ought too marke well▪ For Eliphas sheweth wherefore hee likeneth fond doctrine to a blasting wind. Thou takest away feare, and withdrawest prayer from God. True it is, that the second word which he vseth, signifieth sometimes a Muzing, Minding, or Bethinking: but yet commonly it is taken for prayer and supplication. And no doubt but Eliphas ment heere to note the two principall parts of the edifying which wee haue to receyue by good doctrine. For what is the marke that God ameth at when he setteth his word afore vs? It is to hold vs in awe, and to make vs to walke in his feare and obedience: and also to make vs put our whole trust in hym, and too call vp∣pon him, seeing wee bee destitute of the spirite of wise∣dome, rightuousnesse, power, and life. Marke then the twoo poyntes that wee haue to obserue, if wee intende too shoote at the right marke, and to come too the point whyche God calleth vs vntoo. True it is that wee shall heare of many things when Gods woorde is handled a∣fore vs. But (as I haue sayde) all commeth to those two poyntes. Eliphas therefore intending too conclude that Iobs learning was but a winde that puffeth vp and swel∣leth the stomacke, sayeth that it taketh away feare, and withdraweth prayer from God. As if he should say, when we be turned aside from the feare of God, and are not minded to call vpon him, and to flee vnto his goodnesse,

all is but a winde that will make vs to burst, and not nou∣rish vs at all. By this then we may the better see what the edification is that he speaketh of. It is oftentimes sayd by S. Paul, that al must be done to edifying. And what is that edifying? It is that we should be taught to feare God, and stablished in the same more and more: And secondly, that we should bee taught to call vppon him, and warned too seeke all our welfare in him alone, according also as that is the place where we shall find it. As touching Feare, it im∣porteth as much as that our life must bee ruled according [ 10] to the wil of God. For what becommeth of men whē they knowe not themselues too bee subiect too theyr maker? They rush out into all naughtinesse. VVe know what our lustes are. Then if the feare of God reigne in vs, we must acknowledge that he hath not put vs into the worlde to liue at such libertie as we list our selues: but reserueth hys whole right ouer vs, so as we must obey hym. Behold (I say) what this word Teare importeth: that is to say, that we should learne to direct our whole life to the will of God. VVe haue his law whereby he guideth vs, and sheweth vs [ 20] how to discerne betweene good and euill. Then excepte wee will bee vtterly confounded, wee must begin at that poynt. But yet for all that, what can further vs in the feare of God, saue only the gouernance of his holy spirit? For we be voyde of all goodnesse, and are giuen too nothing but euil. And if we lay Gods law to the lyues of men, we shall find a deadly battell betwixt them, as betweene fire and water, yea, euen their whole nature: and that there is not any thyng more contrarye to Gods rightuousnesse, than all the affections of our flesh. For (as Sainct Paule [ 30] sayeth in the eyght too the Romanes) they are all eni∣myes vntoo God. Seeyng the cace is so, we must come to this praying, and forsomuch as wee drawe wholly vn∣too euill, yea and are wholly carried awaye and rapted vntoo furie, wee muste beseeche God too lay hande vp∣pon vs and too guide vs, and too make hys holye spirite too rule ouer vs in suche wyse, as wee may freely and with a single hart sticke vntoo hys rightuousnesse and vntoo all that euer hee calleth vs vnto: and also that hee suffer not the temptations of Satan and of the [ 40] VVorlde too turne vs from dooing good: and that it may please hym too forgyue vs oure faultes, and too bee alwayes mercifull and louing towardes vs. Thus ye see how prayer ought to bee ioyned with the feare of God. For it is not ynough for vs to be shewed what we ought to do, and what God requireth at our hand, and what is our duetie: but we must also bee incouraged to go too him, and to haue our whole recourse vnto hym, to seeke that thing there which wanteth in our selues, to the ende that he may releeue our neede, and remedie the same, as [ 50] who is the cheefe and only Phisition. And when we haue well borne away this text, wee shall haue profited great∣ly for one day. VVe come oftentimes to sermons. But what for that? VVe do but wander if we bring not these two points, and gyue not diligent hearing. For wherfore come we thither? To know what God requireth at oure hāds, and how we ought to walke, that we be not as beasts in this world. But God alloweth none other rule but only that men should obey him and frame themselues accor∣ding to hys will. For all the deuotions that men can de∣uise, [ 60] are but starke folies, according as wee see howe the wretched Papists torment themselues sore, so as there is no end of doing one thing or other. But what for that? what gaine they by it? For all their doings are but theyr owne deuices: the Lawe of God is as good as buried a∣mong them. So then let vs beware we beguile not our selues: but let our comming vnto Sermons be to atteine to a certeintie wherein we may not fayle. VVhiche thing will then come to passe, when we admit nothing els but only Gods wil to rule and gouerne our whole life. How∣beit, that is not all that we haue to do. For it is to no pur∣pose for men to beate our eares with preaching, and to say, behold, thus muste yee do, behold, thus doth God commaund you: vntill such time as we haue learned that it is he only that printeth his lawe in our harts and ingra∣ueth it in our bowels, that it is he which giueth vs power to sticke to hys commaundements, that it is he which by his holy spirite giueth force & effectualnesse to the do∣ctrine, that it is he which of his goodnesse accepteth vs & forgiueth vs our sinnes: [I say it is all to no purpose] till we haue learned those things, and bene taught to resort vnto him, to demaund at his hande whatsoeuer wee haue neede of. It is not ynough for vs to haue it told vs, thus and thus must ye do: but (as I sayd) God must be fayne to giue vs strength to performe that which we shall craue at his hand. Furthermore by this wee bee admonished, that our faith is not edified by aduersitie: but that it always in∣gendreth in vs a desire to prayse God, and to resort vnto him. VVhen it is tolde vs that our Lorde Iesus Christe hath reconciled vs to God his father, and shed his bloud to wash vs with, that wee might be pure and cleane, and that he hath payde the price of our raunsome, that wee might be quit by his rightuousnesse, and so become ac∣ceptable to God, and he vse his mercie towardes vs: the knowing of all these things (say I) is to the end we should throughly cleaue vnto him, and say, well then, how may we bee saued but only by the meere grace of God, in as∣much as our Lord Iesus Christ hath made satisfaction for vs: and to the end that our faith shoulde rest therevpon? But must we therfore lie still asleepe? No no: but we must awake that we may repaire vnto God, and say, where is our welfare? In the death and passion of our Lorde Iesus Christe, therefore we must seeke it there, for we shall not finde it among men. And how must wee seeke it but by prayers and supplications? Then let vs come vnto God, and say, Lord sith thou seest vs voyde of all goodnesse: fill thou vs with thy grace. True it is that we be wretched sinners: howbeit for asmuch as wee bee the members of thy Sonnes body, wee shall bee made rightuous by hym. True it is that we be full of spottes, but hee hath wherewith too clenze vs, hee hath a good washing for vs. True it is that wee bee giltie of euerlasting death, and bound therevntoo: but our Lorde Iesus Christ hath set vs free from it. VVherefore, Lorde bee so good too vs, as to make vs partakers of the thing which is purcha∣ced for vs by thine infinite goodnesse. Beholde in what manner we ought to haue recourse vnto God, [lette vs say] yea Lorde fill thou vs with thy holy spirite, that hee may leade vs by his strength: and suffer vs not to faynt for any temptation that can befall vs. Thus yee see in effect what wee haue to marke out of thys streyne. But Eliphas doth afterwarde vpbrayd Iob, that he hath chozen

the tung of craftinesse. This present saying importeth that hee doth but mocke with God as they do whiche are be∣reft of all feare and reuerence, and haue not any more reason in them. For sometimes men shall sinne through simplicitie, and yet stande in some feare of God, howbeit they shall be dulled [for the time:] according as wee shall see many that are not touched after a liuely sorte, but are little better than brute beastes, and yet notwithstanding there shall some feare of God lie hidden in them, whych is as good as choked: wel then, such manner of folke haue [ 10] more simplicitie than craftinesse and malice in them. But othersome thinke themselues to be very sharpwitted, if they can scoffe at all religion, and dally with God and with his maiestie, and take vnmeasurable libertie to fol∣low all euill of set purpose. Ye see then that the craftie or suttle folke of whome Eliphas maketh mention in thys streyne, are not such as do amisse through ignorance and ouersight, but suche as wilfully and of set purpose make none account of God, nor of the handling of hys woord contemptuously, to make a sport or a stage play of it: for [ 20] behold, that is the toppe of all iniquitie. So then lette vs marke well, that if God let men runne so farre vpon the brydle, as to shew themselues suttlewitted against hym: then hath Satan taken suche possession of them, as it is right harde to bring them backe againe to the right way, yea and in a manner impossible. And wee see also in what wise the Prophet Esay thundereth against suche kinde of folke, saying, Cursed be you that make you lurkingholes: for he vseth that similitude inspeaking of these suttlehea∣ded folke, which beare themselues in hand that they can [ 30] beguile God. VVhen they haue sharpened their wittes and inuented fine slightes, beholde, all their strayning of themselues is to abolish the feare of God. For mark wher∣at they begin. If we be so bridled (say they) that if there be but one word of scripture for a thing, we must yeeld vnto it without gaynesaying: what a thing were that? for there are many things that are not vnderstoode, and againe a man may doubt of this or that. And what a thing is it for vs to be compelled to yeeld suche authoritie too Gods word, as it may not be lawfull for vs to aske how the cace [ 40] standeth? These politike heads therefore which are so de∣sirous to worke wyles with God, begin at this poynte: namely of taking leaue to keepe men from seeing what the thing is that men call Gods word, to the end that all mouthes should be tungtied, & that mē might raze it out quite and cleane. And whē they be once entred into that doubt: afterwarde they harden themselues in it. And good reason it is that God shoulde leaue them there, and that Satan should cary them headlong. And when they bee come to that poynt: they do nothing else but bleare out [ 50] their tung against al doctrine, there is no more greefe nor remorse of conscience in them: but to be short, they bee bereft of all humanitie and become brutish. Thus yee see why I sayde that it is impossible that those whome God hath left at that poynt, should euer returne to the way of saluation. And therefore let vs beware that we hold oure selues streytly in subiection vnto God, to beare suche re∣uerence to his worde, as wee may shunne and vtterly ab∣horre and detest the slightes and suttleties wherein the wicked sort delight and welter themselues. For they think [ 06] not themselues to be sharpwitted ynough, till they haue despized God. Also there are of these fantastical and flee∣ing heades to be seene, who thinke themselues to be ve∣ry dullards and of no estimation, till they haue learned to mocke God, and rid themselues quite of all Religion, so as they hearken not any more to him, to say, Behold it is God that speaketh, and he is to be obeyed. VVe see many now a dayes who thinke it to be an ouergreat simplenesse to submit a mans selfe so willingly vnto God. And what meane they by it but to shake off all feare of God? To such confuzion are we come: and therefore it behoueth vs to be very ware, and to set muche store by the simpli∣citie which God requireth of vs. Verely his minde is not too haue vs dulheaded, for fayth is not as the Papistes imagine, namely that men shoulde go on lyke Gos••ings. VVhen the Papistes say, men must lyue simply: what simplicitie meane they? It is that men shoulde not dis∣cerne betweene white and blacke, nor know what they ought to holde and to follow. But God (as I sayd) wil not haue vs so ignorant, we must bee children in lewdnesse, and not in vnderstanding (as Sainct Peter sayth) and wee must learne of God, and fetch light at the brightnesse of his holy spirite and of his worde, that we liue not lewd∣ly, but desire to be fed with the foode of simplicitie and vprightnesse as with milke. For like as God handled his children after that manner in olde time: so will he haue the same foode set before vs at this day also. But by the way we haue to note, that Gods seruants must bee ready armed agaynst suche stumbling blockes, when men cast them in the teeth that they despize God, and that theyr whole drift is too bring all too confuzion, as now adayes the Papistes are so shamelesse, as to vpbrayde vs that wee seeke nothing but to bring men to a fleshly libertie, that there might be no more honestie among men, nor anye man passe to serue God, or to exercise himselfe in bro∣therly charitie. VVell this is layd to our charge: but not to our charge alone. VVe see that Iob was assayled wyth the lyke temptations: and therefore let vs beare them with such pacience, as we may shew before God and the worlde, that men do vs wrong in charging vs wyth that euill: and well may wee answer so, if we haue had an eye to frame our selues to that which God sheweth, and too giue attentiue eare to that which he sayth to vs: and fur∣thermore that wee chalenge not the knowledge of any thing but that which we haue learned in his schoole, that we may continue in the same. For that onely worde is ynough too beate backe all the slaunders which the eni∣mies of the truth do lay vpon vs. Herewithal let vs turne men away from trust in themselues. For whereas we be commaunded to serue God purely, it is not too the end we should put our whole trust in him, and that we should vnderstande howe wee ought not to do whatsoeuer see∣meth good too our selues, too turne aside eyther too the right hande or too the left, but simply in all respects fo∣low whatsoeuer God commaundeth vs: Ye see then that we ought to be pure afore God, and also to haue a good report among men that we walke aright. But if wicked folke slaunder vs, we must beare it paciently, and yet for all that, knowe them too bee impudent and shamelesse. Eliphas hauing spoken so, addeth that Iob ought not too trust so much to his own wit. Art thou the first man (sayth he) wart thou borne before the mountaynes? Heere are auncient

and gray healed men, yea euen such as are elder than thy father? Art thou of counsell with God? VVhen Eliphas vpbraydeth Iob after this fashion, that he is not old ynough, and that he ought not to take vpon him such a libertie of iudging: verely he hath some colour in his saying, as we haue sene afore. For when God is so gracious vnto a man as to let him liue long time heere: he may well haue learned many a thing. And againe we knowe that mens wits are the bet∣ter settled by age, and that yong men cast foorthe manye bubbles, which age represseth. So then it is to bee presu∣med, [ 10] that an old man forasmuch as he hath profited by li∣uing long in this world, ought to be perfecter and to haue more certayne skill than other men. But yet for all thys, we see that in stead of profiting by long life, the most part go backward. For men might oftentimes with theyr age atteine to good knowledge and vnderstanding, yea and vnto some wisedome. Howbeit forasmuch as naturally we go from euill to worse, if God vphold vs not: Therefore it is to be seene that the most part of men become more fooles in their age than they were in their youth. Marke [ 20] that for one poynt. Againe also there is no trusting in our owne agednesse in respect of Gods wisedome: For hee dealeth it foorth as it pleaseth him, both to yong and old: according as he sayeth by the Prophet Ioell: Beholde, the dayes shall come that I will poure out my spirit vpon all flesh. Your olde men sayeth hee, shall dreame dreames, (that is to say) they shall bee my Prophets, for I will teach them) and your sonnes and daughters shall see visions. In that place we see how God calleth as well yong as olde, and as well women as men, to the receyuing of that wise∣dome [ 30] which he sendeth into the worlde. And so must all the glory [of age] be throwne downe, and when old folke haue liued neuer so long, and haue neuer so much expe∣rience▪ it behoueth them to know that yet for all that, it foloweth not that they must needes know the secretes of the kingdome of heauen. For that is in the hand of God, & men must not presume to know it by reason of long time. True it is that if God call vs in our childhood, we ought to be confirmed more and more. But age is not the thing that bringeth that. It is the working of Gods grace, and [ 40] euery whit of it proceedeth from him. Therefore we haue no cause to stande in our owne conceyte nor to brag, as if he had any thing at our hands. Heerein we see what the dotage of the Papists is, who ground al the foundation of their faith vpon antiquitie, saying: See sirs, our doctrine is not new, it is not start vp yesterday, nor a yeare [or twain] ago: but the world hath liued so long time and wee bee in possessiō of it. But what is that to the purpose afore God? For the cace standeth vpon the hauing of the euerlasting truth, whiche hath bene from before the making of the [ 50] world. And so we must go to God, and to our Lord Iesus Christ, if we will haue a sure resting stocke for our faith to leane vnto. For the matter concerneth not a score of yeeres, nor foure hundred, no nor a thousand: wee muste haue the euerlasting truth which hath bin disclozed to vs from the making of the world. For if wee haue that, oure fayth shall be well settled. But if that want, all is but vani∣tie, wee shall alwayes bee in a mammering, there needeth but one little▪ blast of wind, and behold our faith is quite blowne downe. Then let vs beare in mind, that antiquitie muste not beare suche sway with vs, but that yong folke may vtterly refuse to be ruled by such as are their elders, specially if they go about to turne them from that whyche they haue learned concerning the only one God, and his truth. Lo what wee haue to marke. And heere withall as for those that haue liued long time in this world, let them not glory in their age, nor say that they ought to take o∣ther folkes in a trip: but rather knowe that they are so muche▪ the more bound vnto God, for giuing them the meanes and occasiōs to be settled and stayed▪ and further∣more let them father all their wisedome vpon God, so as all pride be cast downe, that they imagine not themselues to haue gotten any knowledge eyther by length of tyme, or by finenesse of witte, or by their owne forecast, or by their great experience, or by any thing els. How then▪ By∣cause it hath pleased God to poure out his spirit vpon vs, that we might know how greatly wee be beholden vntoo him. And let the yong men also on their side knowe, that if God haue giuen them any gift of grace: it is bycause he will not leaue them destitute of his spirite, no more than the old folke and such as haue liued a long time: but intē∣deth to shew that in making vs all partakers of the selfe∣same grace of his spirite, he will also make vs all heyres of his heauenly kingdome & to come to his euerlasting glo∣ry, which he hath now reuealed vnto vs already in part.

Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying hym to make vs so to feele them, as we may flee to him alone, as to the partie that is able to remedie all our harmes, and seeke him in such wise, as wee may bee hilde prisoners vnder his obedience, and not desire any thing but to sticke purely and simply to his word, renouncing what soeuer is of our owne nature, bycause there is nothing but corrup∣tion and frowardnesse in it, and also praying him too re∣new vs in such wise by his holy spirite, that by being like∣shapen to his image, we may haue so much the better cer∣tentie and proofe that he taketh vs for his children, and we also may yeelde him thanks agayne as too our father. That it may please him to graunt this grace, not only too vs, but also to all people, &c.

The .lviij. Sermon, which is the second vpon the .xv. Chapter.

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

11 Seeme Gods comfortes a small thing vnto thee? and is this straunge vntoo thee?

12 VVhy is thy hart rauished: and vvhy do thyne eyes make signe,

13 That thou bucklest thy selfe against God, and vtterest the vvordes of thy mouth before hym?

14 VVhat is man that hee should bee cleane? or he that is borne of vvoman, that he shoulde be rightuouse.

15 Behold, he findeth no stedfastnesse in his Saincts, nother are the heauens cleane in his sight:

16 And hovv much more is man abhominable and filthie, vvho drinketh iniquitie as vvater?

WE sawe yesterday the reproche that was offered vnto Iob in re∣spect of his age: and therevpon I saide it was good reason, that yong folke should be ruled by the counsell of their elders, and giue eare to suche as haue had [ 10] more experience by reason of lōg vse: and also that forasmuch as God hath giuen old men the grace to liue long, they ought to consider that they are bound to teach others, and to shew them the way: and yet for all that, that both yong and old ought too knowe, that there is no true wisdome but of God, who giueth it from aboue, and that God dea∣leth foorth the same in such wise as he thinketh good, and men must not imagine that he is bounde vnto them: for he hath promised to poure out his spirit vpon greate and [ 20] small as he listeth, to the end it may be knowen too bee a free gift, and that the praise of it ought to be giuen to him alone. Now heere agayne Eliphas vpbraydeth Iob, that he hath not heard Gods secretes. This poynteth at all men in ge∣nerall. For it behoueth vs too vnderstande the rudenesse and weakenesse of our owne witte: and the true meane to do it, is to reuerence Gods secrets, knowing that they are incomprehensible, and too high for vs to attaine vnto. For as long as men presume vpon their owne wit, and thinke to atteyne too the heighth of Gods secrets: it is certayne [ 30] that they cannot be humbled, nor brought to anye mode∣stie. Ye see then that the poynt whereto we must come, is that we must reuerence and honour Gods secrets, seeing we haue not the capacitie to cōprehend them: in so much that we haue no more to do, but to acknowledge our own infirmitie, and to crie out euery one with Dauid, Lorde how high are thy determinations, how ought we to reue∣rence them? Yee see then in effect what Eliphas ment in saying vnto Iob, that he had not heard the secrets of God. And this doctrine is as often repeted and as common in the [ 40] holy scripture as any can be, bycause it is hard to abate the pride which is naturally rooted in all men. For not onely euery one of vs will take vpon him to bee wiser than hys fellowe: but also we cannot finde in our harts to acknow∣ledge oure owne slendernesse, to humble our selues euen when we come before God. Therefore we haue neede to be brought low, and to be warned (as the Scripture doth it) that we must not go about to comprehend the purpose of God. For that is too high and to profound a thing for vs. VVhat remayneth then? To honour it, acknowledging [ 50] our owne rawnesse and weakenesse as I sayd afore. But by the way wee muste come to that whiche Sainct Paule sayeth in the first to the Corinthians: that is to wit, that our Sauiour hath giuen vs of his owne spirit, whereby we know and comprehend that which is aboue all our capa∣citie. Then although we be not of counsell with God: yet hath he shewed vs the fauour and honour, to disclose vn∣to vs that which is vnknowne and hidden from vs. How is that? There is none that knoweth what is in man, but the spirit whiche dwelleth in him sayeth S. Paule: and the [ 60] spirit that dwelleth in God is giuen vnto vs. Thus ye see how we be made partakers of the things that are vtterly separated from vs, and wherevnto wee cannot by anye meanes approch. Marke heere a singular grace whych we ought to make great account of: namely that our Lorde hath inlightened vs, euen vs that were wretched blynde soules. And although we comprehend not the things that are heere bylow: yet are wee lifted vp aboue the heauens, and that thing is reueled and knowne to vs, whiche the Angells wonder at. See ye not an inestimable honoure? howbeit, when Sainct Paule sayeth that this is done by Gods giuing of his spirite too vs, hee excludeth not hys word. For when God intendeth to disclose his secretes, he not only sendeth vs inspirations, but also speaketh vntoo vs. Neuerthelesse it is not without cause that S. Paule im∣puteth that thing to the spirit. For we may well reade and heare: but we shall not profit awhit except God open our minde, that wee may vnderstande what hee telleth vs by word of mouth. Therefore wee must match the spirit and the word togither: that is to say, we must beleeue that our Lord hath layd foorth the treasures of his infinite wise∣dome vnto vs, in giuing vs his law and in teaching vs hys will by his Prophetes, but specially in his Gospell. And on our side let vs also consider, that his opening of oure eyes is, to the intent that the things which are conteyned in the holy Scripture, should not be as a strange language to vs, but to the intent wee shoulde acquaynt ourselues therewith: for by our owne wit we should neuer atteine to it. Now then wee see how men must humble themselues, knowing well that they be not of Gods counsell, & ther∣fore ought to honour his secretes. And furthermore for∣asmuch as it hath pleased God to make vs priuie too hys will: Let vs conceyue hys meening according as hee she∣weth it vnto vs. But yet for all that, we must not be ouer∣wise, for when God giueth vs his spirite to shewe vs the things that are hidden from vs and passe the reach of mās reason: it is not to the ende we should know all that is in him, for we must hold ourselues contented to knowe but in part as yet, as sayeth Sainct Paule. Therefore let vs be∣ware we passe not our boundes, but only let vs discreetly seeke that which God would haue vs to know. And we shall finde that, in the holy scripture: let vs go no further. Furthermore although we vnderstand not the tenth part of the things that are in the holy scripture: let vs pray god to discouer dayly more and more, the things whiche are hidden from vs as yet: and therewithall let vs walke vn∣der his subiection, that we be not rash to runne too farre. For it behoueth euen the forwardest and perfectest men to vnderstand, that it is not for them as yet to know a•• the secretes of God: for that is reserued til the latter day. And surely it is not without cause, that Dauid (though he were so excellent a Prophet) crieth out, that Gods determina∣tions are a wonderfull thing. Heereby he sheweth vs how it is impossible for vs to atteyne to the perfection of such vnderstanding, vntill God haue bereft vs of this mortall flesh: and so let vs assure ourselues, that as long as wee be in this worlde, wee are but in the way. Thus yee see what wee haue too remember in this streyne. Nowe Eliphas addeth, weenest thou that Gods comfortings are but a small

thing? and is there any secrete in thee, or is it strange to thee? For this woorde Secrete betokeneth straunge. Eliphas meeneth heere to reproue Iob of pride and vnthankeful∣nesse: for hee sayth to him, Howe nowe? It seemeth that thou despisest the consolations of God, and thou thinkest it straunge that he should comfort thee. If any man were at that point, surely it were and ouer great pryde, yea and a despyzing of Gods grace, whych were not to bee borne withall. And why? for we ought to esteeme Gods com∣fortings aboue all things. If we be troubled, what shifte or [ 10] what remedie is there for vs, except God bring vs backe againe into the right way? So then let vs marke well, that if we be combered with any perplexitie, and bee at oure wits ende in any matter, wee can not dispatch our selues of it, nother is there any other shifte for vs, than that God do pacifie vs and content vs: and that is such a meane as we must make great account of aboue all things. For whē we bee in the greatest trouble in the whole worlde, God can well inlighten our wittes and bring vs to quietnesse. Then neede we no more, but that God should shew him [ 20] selfe, and we be rid out of all trouble. If heauen and earth should (as ye would say) be confoūded togither, so as ther were nothing but confusion ouer all: yet if it please God to appeare vnto vs, hee will set all things in order againe after such a sort, that the things which were as greatly in∣tangled as could be before, shall become cleere, so as wee shall see nothing to trouble and vexe vs. Lo what cause we haue to commend Gods comfortings. But this con∣sisteth more in deede than in worde. For they that flee to God for refuge, maye well perceiue of howe great force [ 30] his comfortes bee, and what a strength they haue to ap∣peaze vs. If wee haue but the leaste comberance of the world, behold we be in vexation and distresse, according as we knowe that men are giuen to vnquietnesse, and as soone as they haue neuer so light an occasion of greefe, it seemeth that they them selues kindle the fire to torment them selues withall to the vttermost. See (I pray you) in what state men are, so long as God leaueth them a sleepe. But when we be in such troubles, then we perceiue dayly howe God bringeth vs backe. Verely it seemeth to oure [ 40] selues, that we shall neuer scape out of some perplexitie, and therefore we are astonished at it, and say, Alas what shall become of me. VVee bee drowned so deepe, as wee thinke we shall neuer be able to get out of such confusion: and yet notwithstanding God setteth suche an order, as wee bee vtterly abasshed, and our mynds are in quiet and appeazed. VVhereof then commeth such alteration, but bycause God worketh so mightily in our heartes, too the ende we should magnifie his comfortes exceedingly. But what? Although wee bee conuinced by experience, that [ 50] none but onely God can comfort vs in our perplexities and anguish, and that when it pleaseth him so to doe, wee haue well wherewith to content our selues: yet notwith∣standing we forget it in the turning of a hande▪ and if any greefe befall vs, there is none of vs all but hee feedeth the humour by chafing vpon the brydle. There is no talke of repayring vnto God, to say, howe nowe? Beholde thy God hath shewed thee heretofore, how it is he to whom thou must repaire, and yet notwithstanding thou thinkest not of him. So much the more then must we marke well [ 60] this sentence: that is to wit, that when men make not ac∣count of Gods comforte, to bee deliuered thereby from anguishe perplexitie and trouble of mynde: they bee too too vnthankfull: and besides their vnthankfulnesse, they haue also a shamefull pryde, in that they perceyue not their owne necessitie, that they might seeke remedie for it. And their pryde is expressed yet better in the worde, Secrete, when Eliphas sayth, what secrete is there in thee? as if he should say, wretched creature, feelest thou not thyne owne frayltie? But surely if men knewe themselues as they bee in deede: they should needes fall to agreement with God, and bee inflamed with suche desire thereof, as they would neuer bee at rest, vntill God had made them feele his grace, But what? wee bee so blockishe, as we weene oure selues to bee wise, whereas there is nothing but foolishnesse and vanitie in vs. VVe thinke our selues to haue the remedie of our miserie in our sleeues. If wee happen to be combred with any trouble, we fall to sharp∣ning of our wits, and we must needs be deuising of some shift or other: as who would say, that al that matter could be forged in our owne shop. But yet for all that, men are so ouerweening. And therefore it is sayde heere, what se∣crete is there in thee? Then if we perceyued how grosse, ig∣norant, and doltishe we be: surely we would not be suche fooles, as to surmise that wee haue wherewith to deliuer our selues out of our anguish and trouble: but we would goe streyght wayes vnto God, beeing well assured, that he onely can set things at a stay, according as we perceiue in verie deede, and as he himselfe sheweth well ynough. Thus much therefore concerning this sentence. But (ac∣cording as I haue sayde alreadie) let vs put the same in vre. And for as much as our life is subiect to so many mi∣series, as it is impossible that a man should haue one mi∣nute of rest in himselfe, without carrying away and with∣out forgetting of himselfe: let vs go to God that he may comfort vs, and let vs make account of the warnings that he giueth vs, as they deserue. And God comforteth vs di∣uers wayes: for (as I haue sayde alreadie) he declareth all the troubles, whereout of it seemed that we should neuer get out, and dispatcheth them in such wise, as we perceiue that hee hathe deliuered vs. Nowe let vs come to that which Eliphas addeth, Hee sayth, that Iobs heart is caried a∣way, and that hee maketh a signe with his eyes too lifte vp him∣selfe against God. Here Eliphas reproueth Iobs pride, how be it wrongfully and without cause. But according to that which I haue sayde alreadie, although this matter be mis∣applyed to Iob himselfe: yet may wee gather a profitable lesson of it, and such a one as serueth all our turnes. Ther∣fore he sayth. Howe is thy hart rauished, how hath it sur∣prised thee? For worde for worde it is thus: Howe bathe thy heart seazed thee? And howe is it that thou makest countenance with thine eyes to pleade against God? to make a signe or countenance with the eye, is too bee so scornefull, as to do nothing else but leere (as men say) and to turne away our eares when men tell vs any thing. And wee knowe that men doe so, when they regarde not the things that are spoken, but take them as superfluous mat∣ter, as if nothing could be alledged which were not kno∣wen afore. To be short, we see that Eliphas ment to con∣demne suche a pryde in Iob, as though hee humbled not himselfe vnto God, to hearken what he sayde vnto him. Heerewithall he sheweth that such pride is yll grounded,

when he sayth that Iobs heart is rauished. Then is it cer∣teine, that this pryde is alwayes one of the vices in men: and therefore in as much as our Lord seeth men stand so in their owne conceit, and wexe hard in their pryde: hee is fayne to shewe them that they be but fooles, and vtter∣ly witlesse, in presuming so muche of themselues, and in beating themselues in hande that they haue whereof to vaunt. For if we haue any apparance or likelyhoode of a∣bilitie, by and by yee shall see vs lifted vp so high, as there is no hold of vs, and wee stye so farre till wee be ready to [ 10] breake our necke. Our Lord perceyuing vs so wholy gi∣uen to be puffed vp with presumption, asketh vs, who are yee? VVhat haue yee? Open your shop, and let men see what is in it. But if men should come too suche tryall it would soone be perceiued, that there was nothing but fo∣lish weening in all that euer they imagined to be in them. Thus ye see what we haue to gather vpon this text, where it is sayde, that if men open their mouths against God, or pretend to vaunt themselues and humble not themselues as becōmeth them to do: the same proceedeth of a fren∣tikenesse, [ 20] and they be not well setled in their wittes. For had they neuer so little knowledge and discretion: it is certayne that they would be humbled, and not goe about to withstand God after that sorte, nor presume vpon any thing that is in themselues, considering that they haue not any thing but condemnation in them, and that they must be fayne to abide confounded in their owne shame. Be∣hold heere an excellent sentence, if we haue the skill to apply it well to oure owne instruction. VVhat is to bee done then? Let vs learne, to knowe oure selues, and ac∣cording [ 30] to the olde Prouerbe, we shall be humbed by and by so as we shall not vaunt ourselues. But what? men can not refreyne to start out of their boundes: and that is the cause why we runne so a head as wee doe, yea euen to the casting of our selues into suche ouerweening, as God is fayne to fall vpon vs, as the enemie of the proud. And this will not be very hard for vs, if we be not rauished nor ca∣ried away to stand vpon our selues. For what causeth mē to be so blind when they haue any vertue, vprightnesse or wisedome in them? It is bycause they are prysoners too [ 40] themselues: that is to say, bycause they bleare their own yees, and blinde themselues wilfully. For he that will not guide himselfe, but marke what God commaundeth him: shall fynd ynough there to humble himselfe withall. But we will stop our owne eyes wilfully, wee will needes bee deceyued wittingly. Now when men carie themselues a∣way after that sorte, they must needes giue God the slip, and not regarde any thing that he sheweth them, but ra∣ther make a mocke of all that is tolde them. But in the end all must fall out to their confusion. Now let vs come [ 50] to the principall poynt. For hitherto Eliphas hath vsed a Preface to shewe that nothing hindered Iob to make his owne profite of the warnings that hee had heard, but that he was puffed vp with pryde, and was vnthankefull vnto God. Nowe hee addeth: What is man that hee should bee a∣ble too iustifye himselfe before God, or that he should bee found pure and cleane? For God findeth not stedfastnesse in his Saints (that is to say in his Angels) nother are the heauens cleane in his sight: and what shall become of stinking, abbominable, and corrupt man, which drinketh inquitie as water? Like as fishe [ 60] is fed with water, so are m••n soked in sinne and wicked∣nesse: and shall they then take in hande to iustifie them∣selues before God? For first and formost they had neede to be cleaner and purer than the Angelles, and they had neede to surmoung the brightnesse of the Sunne and the Starres, seeing that the heauens themselues are infected▪ before God, if comparison should be made betwene them and him. This hath bene treated of in part already heere∣tofore. Howbeit, as it is not repeated here without cause: so haue wee neede to call to mynde the things that haue bene fayde afore. For it is a notable lesson and such a one as can not be minded too often. First it behoueth vs to knowe after what sorte the Angels haue not stedfastnesse before God. Some haue expounded it of the Diuels: but there is no reason in so doing. For what a thing were it to say, the Diuels are not rightuous, and therefore must not men take vpon them to be so. VVe knowe that the Di∣uell is the Prince of all iniquitie and naughtinesse. But here is expresse mention made of the Angels. And ye see howe that in this place they be termed the Saints or holy ones of God, according also as the holie Scripture yeel∣deth them the same title, and oftentimes calleth them the elect or chozen Angels. But now let vs consider after what sort God findeth no stedfastnesse in them. It is not onely bycause they should not haue the constancie to co∣tinue in goodnesse, vnlesse God preserued thē by his po∣wer▪ but bycause that of a verie truth, they haue not so sound and exquisite a rightuousnesse, as that they might rest themselues vpon the same when it commeth to the poynt of presenting themselues afore God to render their account. That point (say I) shall not be found in the An∣gels. And howe so? For we see they haue none other de∣sire but to obey God, nother are they subiect to euill lu∣stes as wee bee, there is no temptation in them to thrust them out of the way. And when we desire that Gods will should bee doone in earth as it is in heauen, wee meene thereby that the obedience which the Angels yelde vnto God, is without impeachment, and not an vnperfecte and feeble thing as ours is, who when we desire to doe good, do go to it limpingly, and are not the tenth parte so giuen to the seruing of God as were requisite. Howe then doe we vnderstande that God findeth not stedfastnesse in his Angels, that is to say, they be not able to answere before him? I haue tolde you afore, that in iudging of vs God vseth the measure which he hath set down in his law: that is to wit, that we loue him with all our heart, with all our mynd, and with all our strength. Thus yee see a meane rightuousnesse wherewith God contenteth himself when the cace concerneth iudging of Angels and men. But euē according to this rightuousnesse we be faultie: for who is he that can boast of the yelding vp of his whole affection vnto God, and not to haue bene drawne away from it by some wicked lust? Alas, we be so farre off from atteyning to that poynt, as it is very much if we bee in the way thi∣therward. Yee see then that all men are condemned be∣fore God, euen as in respect of this mean rightuousnesse. And yee see also that when Sainte Paule alledgeth this sentence, Cursed is hee that fulfilleth not all the thinges that are conteyned in the law: he saith it is a sentence that condemneth vs all. But the Angelles are acceptable too God in respect of this rightuousnesse. And why? Bycause there is no blemishe nor spotte in them, but all their de∣sires

are set wholly to the seruing and honoring of God, so as they giue themselues to nothing else. And so accor∣ding to the rightuousnesse of the law, God accepteth thē as I said afore. But there is another higher rightuousnesse in God, which surmounteth all creatures, in so muche as no Angell is able to satisfie it. And no wonder at all: for what comparison is there betweene an infinite thing, and a thing that hath boundes? Behold, although the Angels haue great glory in them: yet are they but creatures. And what is God? He is an infinit thing, in so much that when [ 10] we thinke vpon him, wee ought to be rauished into asto∣nishment. So then let vs not thinke it strange, that Gods rightuousnesse should be so high, that when all creatures come to that poynt, all that is to bee found in them shall be nothing at all, but they shall deserue to be vtterly wi∣ped out. Therefore it is saide here, that God findeth no stedfastnesse in his Angels: that is to say, if hee listed too vse the sayd extreme examination towarde the Angelles, they must needes vanishe away, and all must needes bee cast downe and sunken. Howbeit for as much as God is [ 20] contented to bee honored and serued by them according to the rule that hee hath giuen vs in his lawe: they stand before his face, and hee auoweth them for ryghtuouse, as they be in deede and tryed so to bee. But these be two diuers thinges: namely that God hath a ryghtuousnesse which he hath measured after our capacitie: and yet com∣meth to such rigour as to say, who is hee that hath attey∣ned to it? Now then we see that if we come before God: there we shall be condemned and accursed. And so farre are we vnable to stande vpright, that the very Angels of [ 30] Heauen are confounded there. And why? Bycause the verie Heauens them selues are not cleane. For whereas God hath created the sunne to giue light to the worlde, and giuen some brightnesse to the Starres also: it follo∣weth not therefore that they haue a diuine perfection. VVe must remember what hath bene sayd afore: namely that all the creatures that God made, do keepe still some markes of his grace. But if a man woulde compare that which is in the creatures, with that which is in God: hee shall fynde that the one is all, and the other is nothing. [ 40] Thus yee see howe the heauens are not cleane, that is to saye, that there is alwayes some imperfection in the crea∣tures, so as they haue not the power to stand before God, as in respect of the infinite glorie that is in him. And now it is sayde, that seeing the cace is such, what shall become of men? This is it that I haue touched alreadie: namely that although God would examine vs but after the mean rightuousnesse which he hath set forth in his lawe: yet we should all of vs be found giltie, and an vniuersall damna∣tion should lie vpon all mankind, vnder the which we lie [ 50] ouerthrowne. To be short, behold howe men are confu∣ted two wayes. For if we will come to God with our head vpright, and goe about to iustifie our selues before him: our confusion must needes appeere so muche the more. For shall we be rightuouser than the Angels of Heauen? But we see there is no creature that is able to holde out, when he commeth before the creator. The Creator must needs swallow vp all with his glorie, and make all things to vanish that seemed to be aught worth, yea and all that seemeth to be wonderfull: according as it is sayd, That [ 60] the Sunne shall giue no more light, and the Moone shall bee darkned. And why? Bycause the glorie of God shall shine farre brighter. The Prophet Esayes intent is to doe vs to witte, that whensoeuer God speaketh forth his glo∣rie, all that euer is in creatures must vanish away, though it hath bene neuer so highly esteemed afore▪ If the Sunne (which is but a senslesse creature) doe darken the light of the Starres all the day long, so that although they abyde still in the skie, yet they are not seene whyle the Sunne shineth: what shall the Maiestie of God doe? Are the creatures able to approch neere vnto him? If one crea∣ture excell another: what shall God himselfe doe? Thus ye see how we be confuted in one wise if we presume vpō our own rightuousnesse, and come to God with a foolish ouerweening, thinking that God ought too bee bounde vnto vs, and that wee were able to bring any worthinesse vnto him. For though we were rightuouser than the An∣gelles of Heauen, and purer and cleaner than the verye Heauens: yet were it nothing at all of that which we sur∣mise our selues to haue. Marke this for one poynt. Howe bee it let vs not goe to the perfect rightuousnesse, let vs come but onely to the meane rightuousnesse which God hath set out vnto vs. Let vs looke no more but what may be in creatures, he requireth nothing but that wee should loue him with all our heart, with al our mynd, and with al our strength. And no man can say, but that this is more than reasonable: but yet for all that, do we it? VVhervn∣to do we giue our mynds? Are they set wholly vpō God? Are they so loozened from the earthly bandes, as they may lift themselues vp to heauen? Doe wee lead heere a sprituall life, forsaking all things that may turne vs away from God? It were very meete we should so. If the mat∣ter stande but onely vpon praying vnto God: (let vs take that for an example) the Scripture sheweth vs, that when a man commeth to praye vnto God, hee must retire into himselfe, and discharge his mynd of all caces, of all passi∣ons, and of all other like things that may hinder him, so as wee must be vtterly ouerthrowne by feeling our owne wretchednesse, that wee may seeke helpe at Gods hande. Lo howe prayer is a thing of greater prerogatiue than all the rest of our life: and yet come we once to praying: we see ourselues to be so fleshly, that wee haue an eye to many wicked fancies, which wee can not quite and cleane leaue. And although we haue some good mind in praying: yet misse we not to be drawn stil diuers ways. Seing then that we be so fugitiue in so holy a thing as prayer is: what wil the rest of our whole life be? In deed euery one of vs ought to perceiue it well ynough: and it is a foule shame that we must be told these things, and that men know thē not throughly of thēselues. Sith the cace standeth so: Alas can we be able to stand before God? shall we stand nowe vpon the iustifying of our own rightuousnesse? It is true that Iob went about no suche thing, and that Eliphas did him wrong and iniurie in accusing him of pride. But by the way we must profit ourselues by this lesson, and con∣sider aduisedly what is sayd here of men. For they be not only charged with frailtie, (as the Papistes them selues will easily confesse that we be weake, and therefore that there is no sufficiente ryghtuousnesse in vs too satisfye God) but wee bee led further heere, that is to witte, that men be altogither saped in sinne. For it is not demaunded in this sentence, howe men can iustifye themselues, sith

they be not able to fulfill the lawe, but are bewrapped in many imperfections, loden with so many infirmities, so inconstant and fleeting, and suche other termes whiche might be spoken against men without comming too the very poynt: but it is sayd that men cannot iustify them∣selues, bycause, as they are abhominable, and Filthy, and drinke iniquitie as water: that is to say, their proper nur∣rishment is sinne, and there is not so muche as one droppe of goodnesse to be founde in them: and to be short, lyke as the body draweth his sustenance of meate and drinke: [ 10] so also men haue none other stuffe in them but sinne: all is corrupted. Not that the verie substance (as men terme it) of oure bodyes and of our soules is an euill thing: for wee bee Gods workmanship. But in this cace we speake grossely, to expresse that all that euer is in vs is attaynted with euill. Verely our bodyes in their own being, are the good creatures of God: and so likewise are our soules: but all that is in them is peruerted. For whereas God cre∣ated our soules good, they notwithstanding are infected with euill, and there is not one droppe of goodnesse in [ 20] them which is not stained and vtterly imbaced. Thus yee see in effect what is shewed vs here. Then first of all, wee haue to note, that there is great difference betwixt weak∣nesse and corruption. For if it be sayd that men are weake as the Papists prattle: the heathen men haue sayd full as much. And who is hee that sayth not so? The Paynims haue sayde that men are inconstant, that it is a very hard thing to followe vertue, and that we be inclined to vice. The Paynims (I say) knewe all this well inough: and the Papistes themselues will confesse it at this daye. But yet [ 30] for all that, they knowe not of a very truth that there is not so much as one droppe of goodnesse in men, and that they be abhominable before God, vntill hee haue reclay∣med them by his grace. Howe be it to the ende that men should not presume vpon any thing that is in themselues: the holie Ghost calleth them here abhominable, stinking, fylthy, and noughtworth. Behold also howe it is sayde in the Psalme, God looked downe from heauen to see if there were one rightuous man, and hee founde not one. They are all gone out of the way, they are all become ab∣hominable [ 40] and stinking. True it is, that in stead of stinking some haue translated vnprofitable: but the very meaning of it is, that wee bee withered away, that there is nothing left in vs▪ but are as a thing that is vtterly corrupted. And it is sayd expresly in the Psalme, that God knewe men to be so. And why? Bycause men would alwayes bee their owne iudges. To what purpose is that? Forsooth wee wold haue God tied to our fancies, and bicause we think our selues men of sufficient abilitie, we would that God should content himselfe with oure opinion. But on the [ 50] contrarie part it is sayde, that let men iustifie themselues as they liste, let euerye man cratch his fellowes itch, let them sooth one another in their naughtinesse, and lette them playe the drunken sottes: and yet shall not GOD leaue hys looking downe from Heauen. And what shall he fynde here? stinch and lothlinesse. VVe be lothsome to God, and yet in the meane while we thinke ourselues to haue maruellous stuffe in vs. But what gayne we by it? So then as oft as we be tempted to pride and statelinesse, to thinke wee haue any apparance of vertue in vs: let it [ 60] come to oure mynde to summon our selues before God, and let vs bethinke vs of this dreadfull saying, that when God hath looked downe, and when hee hath examined men throughly, there is not one, not euen one, hut hee is infected and stinking before him, and lothely in his sight. Thus then ye see how this sentence is to be vnderstood. And whereas it is sayde that wee drinke iniquitie as it were water: it serueth yet better to expresse, that all our whole life is giuen to euill: and that as fish feedeth vpon the water, so men doe nothing else but feede vpon sinne. Verely wee ought not to blame God for the euill that is in vs: for Adam was not created in the corruption which is spoken of here, but he purchaced it of himself: for God found all the things to be good which he had made. Man therefore who is the excellentest of all creatures, was not marred after that fashion, till he had withdrawne him selfe from God. But when he had once separated himself from the fountaine of rightuousnesse, what could remain vnto him but naughtinesse and corruption? Thus we see from whence all our naughtinesse proceedeth, and that we ought not to blame God for the vices wherevnto we be subiect, and vnder which we be hild prisoners, accor∣ding to the Scripture, which sayth that wee be sold vnder sinne, and become the bondslaues of Satan. VVe must not blame God for this, but wee must learne to knowe that it is the heritage which we haue from our father Adam, and therefore we must take the whole blame to ourselues be∣fore God. Lo in what wise we must vnderstand this cor∣ruption and bondage of sinne that is spoken of here: not to make it serue for an excuse, to say, alas what can we do withall, as wee see those doe which blaspheme God for (say they) seeing that men are so giuen to euill, what can they do with it? They haue not the power to withstande the temptations: and ought they not then to be acquit? And if God condemne them therevpon, is hee not too cruell? Yee shall see men blaspheme after that sort. And therefore let vs keepe oure mouthes shut, assuring oure selues that all the euill resteth in our selues, and that wee be vtterly soked in wickednesse: and that if wee will bee iustifyed before God, it be houeth vs to yeeld ourselues giltie of our owne accorde. Otherwise, that which is sayd in the one and fyfteth Psalme muste euermore bee ac∣complyshed: namely, that God shall alwayes bee founde ryghtuous in iudging. Thoughe wee fall too checking against him, yet shall he continue alwayes rightuous, yea euen to our confusion. Are we then desirous to be iustifi∣ed before God? There is but one onely meane to doe it, which is to come and confesse, that there is nothing but horrible confusion in vs, and that we haue not so much as one drop of goodnesse. And therefore let vs desire God to receiue vs to his mercie, and to make vs rightuous for our Lord Iesus Christes sake. That is to say, to wash away all our filthynesse with the bloude of his Sonne, and to im∣pute his rightuousnesse vnto vs: as, of a truth, when wee be clothed with his garmentes, wee shall be acceptable to our good God, bycause we shall haue a perfect and more than angelicall rightuousnesse in vs.

Now let vs fall down in the presence of our good God with acknowledgement of oure saultes, praying him too reach vs his hande, that wee may not continue in trouble and shame: and that although we haue to walke through many temptations, yet wee may not bee destitute of hys

ayde and succor: but that by his comforting and streng∣thening of vs, wee maye so get the victorie in all incoun∣ters, as we may haue cause to yeld him thankes: and that according to his working in vs, wee may be stablished for the time too come, euen till wee haue obteyned the full victorie, and are come to the glorie of Heauen, where we shall triumphe with our Lord Iesus Christ. That it may please him to graunt this grace, &c.

The .lix. Sermon which is the third vpon the fiftenth Chapter.

17 I vvill tell thee, heare me: I haue seene, and I vvill declare vnto thee.

18 VVhat vvise men haue told, as they receiued it from their fathers, and haue not concealed it.

19 To vvhom alone the land vvas giuen, and the stranger passed not through them.

20 The vvicked is alvvayes as it vvere in a trauell of childe, and the number of yeres is hid from the outrageous.

21 The noise of feare is in his eares: vvhen he is in peace, behold the destroyer shal come vpon him.

22 He beleeueth not to get out of darknesse: he shall see the svvorde.

YEsterday we sawe in what plight man is when hee is out of Gods fauour: that is to wit, that ther is [ 20] nothing but confusion and filthi∣nesse in him: so farre is hee off from beeing able too haue anye rightuousnesse that maye stande before God. Nowe in the meane while we haue to consider Gods great goodnesse towardes vs in clothing vs with a rightu∣ousnesse that surmounteth the ryghtuousnesse of Aun∣gels. VVee bee as wretched and miserable sinners as can be, and yet notwithstanding God maketh vs ryghtuouse [ 30] after a more excellent and precious maner than the very Angels are as in respect of their nature onely (for other∣wise, they be partakers of the glory of Iesus Christ,) by∣cause he is the common head of all. For Christes rightu∣ousnesse is giuen vnto vs, which farre excelleth the righ∣tuousnesse of the Angels. And heerein wee haue cause to magnifie the goodnesse of our God. But in the meane season let vs come to the matter that Eliphas pursueth heere. He treateth of a thing that it is true in it selfe, if it were rightly applyed: that is to witte, that the wicked neuer [ 40] haue any rest, but are in suche vnquiethesse, as they neede none other hangman to torment them than themselues. But heerevpon he concludeth amisse, that Iob is a wicked man. For although hee were astonished at his greefes, yet notwithstanding (as hath bene sayde already) hee ceassed not to trust still in God. The doctrine therefore (as I said) is good and holy: but the same must bee applyed accor∣dingly. And for this cause I tolde you that in reading the holy scripture, wee must alwayes pray God to giue vs the skill and discretion to perceiue to what end he tendeth, [ 50] and what his drift is, that wee may fare the better by that which shall bee shewed vs: for wee shall goe continually backward if God driue vs not forward. But to the ende we may take the more profit by that which is conteyned here: let vs followe the processe of Eliphassis wordes, Heere mee (saith he) and I will rell thee what I haue seene. Hee speaketh of his owne experience: and afterward hee ad∣deth, that the same doctrine was receiued and hilde after the same manner among the wise men too whome God hath giuen the grace not only to be able to rule well thē∣selues, [ 60] but also to haue the gouernment of Realmes and countries: and he addeth, that they hild them peaceably with out any passing of stranger through them: that is to say, with∣out any mans vsurping of that whiche God had put into their handes. Verely whensoeuer God indueth men with excellent gifts, we must not dispise the same, but consider that the sprite of God dwelleth in them, and that if we be so skornefull as to refuse that which they tell vs, the in∣iurie thereof redoundeth not to a mortall wight, but too the liuing God. For thereafter as God vttereth his graci∣ous giftes, so will he haue vs also to receiue them to oure common profite. Eliphas therefore hath some good co∣lour and pretence to alledge the authoritie of such as had ruled Realmes and countries: but yet is not that inough, except we knowe that it is God which speaketh. And for performance thereof, ought we to trust to the authoritie of men? True it is that God commaundeth vs too bee teachable, and not to bee stubborneharted and harde to yeeld obedience, when we knowe that the thing which is told vs is true. And so ye see howe the authoritie of men ought to bee receiued. But if they fall to turning of the truth vpside downe, and to conuerting of it into falshood, there is no reason why men should bee wended vnto thē. Therefore we must beare this point wel in remembrance. For wee see there are two vngracious extremities. The one is when men reiect all knowledge and wisdome. For if there be any men among vs, whome God hath aduan∣ced aboue others, and vnto whome he hath dealt greater abundance of his holie spirite: it is certaine (as I sayde a∣fore) that in despising them, wrong is offered vnto God: Neuerthlesse, wee see many stubborne folke, which will not by any meanes submit themselues to the counsell or aduise of any man. There is also another extremitie, which is, that being possessed with a forecōceiued opinion that a man is skilful, of great wit, and wel experienced, we be so sotted therewith, as wee looke no whit further. But wee must not suffer our selues to be led so: for God doth al∣wayes reserue his owne right to himselfe. And what is that? Verely that we should be subiect to him alone, spe∣cially in cacos of saluation▪ True it is that there are ordi∣nances and ciuill pollicies of men, whereto wee must be obedient, but yet is all that referred vnto him, and de∣pendeth vpon him. In the meane season ye see here a re∣solute poynt, which is that God will haue vs to be taught at his hande. For when we yeld such authoritie vnto mē,

what do we else but rob God of his authoritie and prehe∣minence? This extremitie therefore is to be condemned as well as the other. The meane betwixt these two vices is, that when wee see that God hath bestowed of his gra∣cious giftes vpon any man, we must haue him in estima∣tion, take counsell willingly at his hand, and vnderstand that in despising him we doe wrong vnto God, bycause it is his will that we should honor such. Is it so? Yet not∣withstanding let vs not ceasse to discerne, least we be be∣guiled vnder the shadowe of some opinion that we shall [ 10] haue conceiued of some mortall man, and therby be tur∣ned out of the right waye, and God also disfeated of his preheminence by the same. Thus muche concerning this poynt. Now Eliphas addeth, that these men haue not concea∣led the thinges that they had learned of their forefathers. VVherein he sheweth, that they had behaued themselues faithfully. For whensoeuer God giueth vs the grace to be well taught: he doth it not for ourselues only, but to the intent that others also should be drawn to the same know¦ledge, and that we should all of vs bee partakers togither [ 20] of the thing that hath bin giuen vs. And heere ye see that Gods instructing of vs first, is to the end that when we see our neighbors ignorant, we should indeuer to leade them with vs into the same way wherevnto wee our selues are entred already. Hee that knoweth Gods truth, must not keepe it close to himselfe, as though it were but for him alone. VVhat then? He is bound to his neighbours. And therefore if he see them go astray, let him reach them his hande, let him call them to hym, and let him shewe them what hee knoweth. For wee neede not bee afrayde that [ 30] it shall bee any preiudice or hinderance to vs, thoughe all men bee made patakers of that which God hath gyuen first of all vnto vs. If a man haue but smal store of world∣ly goodes: surely if he deale them forth vnto others, he shall soone see the ende of them. But when God hath in∣lightned vs with his worde, and also giuen vs his spirite: the more wee laboure too giue vnto others, the more shall wee bee inriched our selues. Thus yee see a sentence which wee ought to marke well when Eliphas sayth, that those to whome God had giuen singular giftes aboue o∣thers, [ 40] had not concealed the thing that they had learned of their aunceters. And heere also yee see the marke that God gaue vnto his seruaunt Abraham, to shewe that hee would vse well and faithfully the couenant which he had receyued. Abraham (sayth hee) will indeuer to teache his housholde and those that are to come after him: hee will shewe them the ordinaunces and Statutes of the Lorde. Then lette vs marke well, that when God openeth oure eyes, and is so gracious to vs as to teach vs his truth: it is not too the end that euery man shoulde keepe it to him∣selfe, [ 50] and other men haue no parte nor portion of it: but we must (as much as in vs lyeth) draw all the world to it. Nowe then seeing we be bound to all men in general, yea euen vnto those of whome God hathe not giuen vs the charge: what ought a housholder to do towards his ser∣uauntes and children? VVhat ought a minister of Gods worde to doe, who is specially appoynted to that office? VVhat ought a magistrate to do, seing the sword is giuen vnto him, and he sitteth in Gods seat? Then let vs marke well, that although we haue nothet wife, children nor ser∣uantes: [ 60] yet notwithstanding if God haue bestowed any gifte v̄pon vs, we be bound to distribute it abroade, and to make it common to all men to their edification. Marke this for one poynt. Much more reason is it, that if a man haue a housholde, he ought to be so much the watchful∣ler and carefuller to instructe and teache those whome God hath committed to him, and of whome he shall ren∣der an account. Such as are ordeyned to be Shepherds to feede Gods people, muste imploye all their strength and power therevpon, nother muste they openly or particu∣larly conceale that which they haue receyued: according wherevnto Sainte Paule sheweth that hee is cleare from blud: that is to say, he is not faultie before God, for hee had taught them Gods truthe faythfullye without ceas∣sing, as well at home in theyr houses as openly abroade. Also let the Magistrate for his parte looke too himselfe, and let him not through negligence quenche the lyghte that God hath put into him. But to the vttermoste of his power let him indeuer that iustice maye reigne and haue hir full course, that God maye be honoured and his truth receyued, and that leasings and all thinges that are contrarie to true Religion may be done away. Lo what wee haue to remember in this streyne. Nowe whereas Eliphas sayth, that God had giuen them the land and no stran∣ger had passed through it: it is to expresse that they had re∣ceyued an excellent prerogatiue from aboue. For it is certaine, that if a man be able to mainteine the gouerne∣ment that is put into his hande, it is a token that God fa∣uoreth him, and it becommeth him to acknowledge that benefite: For there is no pollicie of manable to do that throughly. Also wheras Eliphas sayth, that those of whom he speaketh, had reigned peasably, and that God had blis∣sed them in such wise as they were not troubled, but had so guided their subiectes as their dominion conteined in quietnesse: thereby we be done to vnderstand, that when God maynteineth states, and a countrie is in peace, wee must not father it vpon mortall men, but acknowledge it to be the speciall benefite of God. And our acknowledg∣ing of it must not be honoring the men by whome God serued his turne in doing it, but also in yeelding God his due prayse. Nowe let vs come to the chiefe article that we haue touched. Eliphas saith that the wicked man is alway as it were trauelling with childe, that he neuer hath any rest, that hee is in continuall tormente, that hee looketh euer at the sworde, and that he knoweth not the number of his dayes. And our Lorde vseth the same threat against the transgressers of his lawe: namely that he will sende them such a feare∣fulnesse, that their life shall hang afore them by a thread, that their eyes shall bee sunken in their heade, and that they shall bee in such anguishe of mynde, that in the mor∣ning they shall say, who will warrant mee my life vntill night? and when night is come, howe maye I indure till tomorrowe? Lo howe God punisheth such as walke not purely according to his law. And in good faith what pure∣nesse is there in our life? If we desire to be at rest, and not to be tossed with any cares, it behoueth vs to knowe that we be in Gods protection, and we must be fully resolued of it: and then it is certayne that wee may passe through fire and water: that is to say, hap what hap will, wee shall bee sure of a good and stedfast leaningstocke. But if wee knowe not that God watcheth ouer vs, or at leastwise if wee thinke hee is against vs: wee must needes be afrayde

and not knowe where to become. Therefore it is not without cause that God vseth the said manace againste the transgressers of his law. And so is Eliphassis saying very true, that the wicked is alwayes fearefull according also as the Prophet Esay likeneth the thoughts of wic∣ked folkes too waues that beate one againste another. VVhen any tempest is, yee see the water stirreth, and the waues come rushing one againste another, and breake asunder. Euen so is it with a man that is not ayded by God. It is not any one passion that shall carrie him [ 10] away and torment him, but there shall bee many contra∣ries, and hee shall bee in such a pecke of troubles with it, that hee shall bee vtterly at his wittes ende. And so when it is tolde vs that the wicked man is in such vnquietnesse: Let vs assure oure selues that it is Gods rightfull venge∣ance vpon all those that haue not sought to bee at peace with him. And howe maye wee haue peace with God? By walking in a good and pure conscience: and specially by knowing that wee haue none other foundation too stande vppon, saue onely his mercy, in that wee bee in [ 20] his fauoure for our Lorde Iesus Christes sake: and that there with wee call vpon him, assuring oure selues to bee happie both in life and death, bycause it pleaseth him to be present with vs, and to receyue vs and gather vs vp to himselfe. Marke (I say) howe the way for men too haue peace with God, is to assure them selues that their sinnes are forgiuen, and to praye vnto him: and therewithall to walke in his obedience, so as they indeuer to haue a good and pure conscience towards their neighbours. And this peace is ioyned with a ioye, which Sainte Paule termeth [ 30] the ioy of the holy Ghost, which is when we bee streng∣thened by fayth. Saint Paule sayth that this ioy is ghostly, and he vseth that terme purposely, bycause the wicked do sometimes reioyce: that is to say, they friske and laugh and are merrie when all things goe well with them, and they forget themselues after such a sort, as they feele not their owne miserie, but become dull. Yea but this peace where with God filleth them, shall bee nothing at all to their profite. And what manner of peace is it? It is not for that they drawe neere vnto God: but rather they turne [ 40] their tayle vpon him. But the true peace which is hap∣pie and blissed of God, is when wee haue an eye vntoo him, and come to him, and thervpon are in quiet, assuring our selues that hee receyueth, reckeneth and auoweth vs to bee his so as he will not giue vs vp, but guide vs always both in life and death. Thus ye see what wee haue to re∣member in this sentence. Howbeit it is true that euer∣among, the faythfull are in suche troubles, as a man can hardly discerne betweene them and the dispisers of God: but yet in the end God setteth them at rest. For by [ 50] handling them after that manner, hee maketh them too knowe their owne weakenesse, that they maye humble themselues, and learne too call vpon him, and put them∣selues wholly into his hande, and trust altogither to hys goodnesse. Moreouer, somtimes he pricketh and spurreth vs, too come too him the more earnestly, and too beseech him to reach vs his hande, and to shew that he hath a care of vs, and that whensoeuer we bee tossed after that sorte, we neede no more but to vnlode our cares into his lappe, and to rest our selues there in all caces, and there to take [ 60] all our contentation and comforte. Yee see then that the faythfull may well be stricken with feare and troubling: but yet will God make them to feele what that peace is which hee is wont to giue to those that are his. And al∣though the same appeere not at the first brunt: yet in the end they shall alwayes bee comforted: according as it is sayd in the Psalme, Lorde thou hast comforted mee after the sorrowes of my mynde. For God may well holde vs short sometimes: but he will set vs at libertie in the end. And heere ye see howe that which Eliphas addeth ought to be expounded namely that the extorcioneres, euer the per∣son that is full of violence shall not knowe the number of his yeeres. The faithfull are at that poynt as well as they. Fur∣thermore, we heare what request Dauid maketh. Shewe me at leastwise (sayth hee) what my time is, that I maye take my afflictions in good woorth, when I perceyue that they shall not last for euer. VVe haue seene the lyke request made by Iob himselfe, saying that hee knewe not what the length of his time was, nor how long God was mynded to hold him heere. VVhy then doth Eliphas re∣ferre it specially to bee despisers of God, and to suche as are full of pryde and outrage? It is by cause they be full of care and thought for their life: and yet in the mean while wote not how to account it. And we for our part knowe that wee haue no certaine terme heere, howbeit that wee shall continue heere so long as it pleaseth God to main∣teine vs. Seeing wee bee come into the worlde, and it is God that hath set vs heere: wee must giue him leaue too holde vs heere, or to take vs away at his pleasure. In the meane season wee heere howe he telleth vs by his worde, that hee guideth vs altogether, the haires of our heades are numbered, that wee neede not to bee afrayde of any thing though wee were beset with neuer so many daun∣gers, and that wee ought not to surmise that thinges are mingled togither in the worlde, or that fortune beareth any sway. For although wee bee but sillie wormes of the earth: yet doth God thinke vpon vs, and he hath our life in his hand, and will keepe it well and safely. Ought it not to suffise vs when we know this protection of God? Seeing (I say) that we be assured that God keepeth a rec∣kening of our yeares and dayes, yea and that he numbe∣reth the verie haires of our heads: do we not perceiue a sufficient certaintie? And so it is not without cause that Eliphas sayth, that the extorcioners knowe not the number of their dayes. And why? for they seeke it with as great an∣guish as may be, saying: How now? May we liue yet still? Are we sure of this or that? But when they haue made their long disputations and great discourses: they always turne backe to a continuall vnquietnesse, bycause they rest not themselues vpon Gods prouidence. But we for our part must not do so, but we must pray vnto him, that after we haue put our liue into his hande, we may be qui∣er, whatsoeuer troubles befal vs: knowing that forsomuch as he hath made vs and fashioned vs, he is able to deliuer vs from all daungers whensoeuer he listeth to shew him∣selfe our deliuerer: and thervpon we must conclude, that he will watch ouer vs when we be asleepe. As much is to bee thought of that which Eliphas addeth: namely, that the outrageous man doth alwayes beliolde the sworde, that is to say, hee doth see the infinite daungers that hem him in rounde about, by reason where of hee qu••keth and is agast. This agreeth properly vnto Tyrantes. True it is

that their state may well seeme to bee happye. Howbeit they be so troubled in their myndes, that they perceyue it to bee better for them to haue bene of small and bace de∣gree, than too bee so honored and feared: and yet in the meane while they themselues are afrayde, not onely of men, but also of euerie leafe that shaketh vpon a tree. Ve∣rely there was a Tiran that confessed as much. For when one flattered him and sayde he was a Prince of such Ma∣iestie, as it might seeme that he was a God in the worlde, and that euerie man might desire to be in his state: If thou [ 10] (sayth hee) wart in the like cace that I am, and knewest as much as I, thou wouldest not wishe to chaunge thy state for myne. Herevpon, he caused a goodly banquet to bee made ready, and setting this his familiar friend in his own place, caused a naked sworde to bee hanged ouer his head with the poynt downeward. VVhen he sawe the daunger that he was in, he could nother eate nor drinke: and as for all the braueries that he had esteemed so highly afore, he made no more account of them. And this is it that Eli∣phat meeneth: namely that Tyrants and cruell folke shal [ 20] alwayes liue in feare, notwithstanding that they seeme to bee well at ease, and haue great power and gardes. And why? For they haue the sworde continually before their eyes. Some man will demaund, whither the faithfull shall not feele the daungers that threaten them. Yes certainly: yea and it is good for vs to feele them. For if we wist we were warranted, wee would not care to runne ynder the wings of our God, but we would play the colts that were broken looce. God therfore is faine to warne vs and put vs in mynd that we be besieged with a thousand deathes, [ 30] and that wee bee not able to step forth one pace without tumbling into our graue. VVhen wee consider this, and there withall see plagues, warres, famine, such store of mi∣series, suche store of diseases, and so many other incon∣ueniences both by beastes and by other thinges, so that looke howe many creatures we see in heauen and earth, wee see as many deathes or at leastwise as many thinges against vs: then we bethinke vs, Alas wee bee very wret∣ched creatures if God pitie vs not. Moreouer we be pro∣uoked to runne vnto him, and to saye: Lorde thou seest [ 40] that if thou sheeld me not with thy hand, I haue not one minute of an houre to liue, and therefore good Lorde voutsafe to preserue me. See howe the faythfull beholde the sword: howbeit in beholding it, they behold also the grace of God: and when they be made priuie to the dan∣gers wherein they are, they flee to the sayd suretie which is shewed vs so often in the scripture: which is, that if we put our whole trust in God, hee will not onely be a wall and dubble rampire to vs (as it is sayde in the Prophet E∣say:) but also a wall of brasse or steele: and at a worde, he [ 50] will be an inuincible fortresse to vs▪ Lo howe the faithful hauing behild the sworde, do neuerthelesse behold Gods protection, being well assured that although death seeme to manace them on all sides, yet shall not the sword come at them: and if it doe come, yet shall they not fall head∣long, as men say. But the wicked shall for their share haue this fearefulnesse, that the beholding of the sworde shall sinke into their stomackes, and make them say, beholde, such a daunger or such a mischaunce will light vpon me: is there no meanes to shift it off? On the other side they [ 60] shall see God pursuing them, with his darts ready to rush vpon them, and with his bowe bent▪ that is to witte, with his thunderbolts to strike them downe. No maruell then though they be greatly out of quiet, and in great distresse. And so wee see the difference that is betwixt the feeling of daungers by the children of God, and the troubles and fearesulnesse of the vnbeleeuers. True it is that some∣times the faythfull shall see the sworde, and be afrayde of it: but their feare bringeth them to that which I touched afore: that is too witte, God putteth them in mynde too humble themselues, and afterwarde draweth them home to himselfe, and giueth them the rest whereof they were destitute for a tyme to their profite. And thus ye see what we haue to remember in this sentence of Eliphassis. And when we once haue the knowledge of these things: then wee may well apply the doctrine to oure instruction and soulehealth. As how? For first of all we see what the state of man is. Ye see here a liuely picture, wherein our Lord sheweth vs, that while wee bee in this world, we must bee put in feare and not alwayes haue rest, but sometimes be disquieted. Verie well, yet for all that, euerie man go〈…〉〈…〉th astray, euerie man shrinkes away from God, and the mis∣chiefe increseth and groweth dubble, and therefore it behooueth the terrours too increase also and to become much more terrible, that they may daunt vs. VVhy so? VVee haue made warre against God, and it is good rea∣son that he should do as much to vs, yea and that al crea∣tures should be armed against vs. This done, For as much as we see the disease: wee must come to the remedie of it, which is, to acknowledge that our God wil not forsake vs, and that he tarrieth not till we come to seeke him, but preuenteth vs of his goodnesse, and sheweth vs that if we call vpon him, we may well put our life into his handes, and he will be a good and faythfull keeper of it. VVhen we knowe this once, then shall wee see, that God doth vs much more good in maynteining vs, and in taking vpon him the charge and office of preseruing vs, than if he ex∣empted vs from all daungers. Put the cace that men were in this worlde as in an earthly Paradise, so as nothing might trouble them. They should not bee so happie, as when in the middes of many afflictions and troubles they finde that God commeth downe, that is to say, aba∣seth himself so low as to thinke vpon them, and to watch for the preuenting of inconueniences, and for the bea∣ting backe of all daungers that might befall them, and putteth himselfe betweene them and their harmes, to the intent they should not be ouermated and troubled out of measure▪ Furthermore let vs vnderstand, that if God doe nowe and then leaue vs and withdrawe himselfe from vs, and hide himselfe in such wise as we perceiue not his suc∣coure, nor can be assured of his protection: we must not be dismayde for all that, but pray him to voutsafe to shew vs his countenance that we may see it for our more assu∣rance, according as we see howe Dauid speaketh: Lorde (sayth he) make thy countenance to shine vpon vs, and it will be much better for vs than if we had abundance of all kynde of goods. VVhen Dauid sawe himselfe at suche an afterdeale, and it seemed that God had giuen Sathan and the wicked men brydle, yea and that he was troubled also in his mynde so as there came no more help to him from aboue: Lorde (sayth hee) I desire no more but that thou make thy countenance to shine vpon vs: that is to say,

that thou giue me but some little tast of thy goodnesse, to knowe that thou hast receyued me. Thus yee see howe it behoueth vs too desire God too put away the grosse and thicke cloudes that hinder vs to perceyue the loue that he beareth towardes vs. Furthermore when wee see the wic∣ked in such trouble and vnquietnesse, let the same bee a brydle vnto vs. For we must profite our selues by Gods vengeances when wee see them a farre off vpon the wic∣ked. VVe must not tarie till God bende himselfe against vs, and til he rap vs hard vpon the pates. No no▪ but if hee [ 10] spare vs, and in the meane while we see he punisheth those that haue despised him, and shaken off his yoke: Let the same serue too holde vs in awe and warinesse, so as wee may say, Alas, we see heere these wretched caytifes that haue aduaunced themselues in pride and presumptuous∣nesse against God: & what paiment haue they? we see they need no hangman to torment them, VVhy, who is he that tormenteth them? It is god that persecuteth thē after that sort. Then let this wake vs and holde vs back, that we cast not our selues out of our boundes. Besides this, let vs also [ 20] be so much the more giuen too the seeking of this peace which is an inestimable benefit and treasure: & let vs hunt after it so much the more busily, calling to remembrance what S. Paul saith. The peace of god (saith hee) which pas∣seth all vnderstāding of mā, kepe your harts & minds: that is to say, when we be once sure of this protection of God that wee can resort vntoo him, not doubting but that hee receyueth vs as his owne children: he saith that that ma∣ner of peace surmoūteth all vnderstāding of man. VVher∣by he doth vs to witte, that wee comprehende it not, ex∣cept [ 30] God giue it vs by his holy spirit, as in verie deede he must bee faine to worke in vs, to make vs come too that poynt. And by the way we haue to marke, howe that for a conclusion it is sayd that the noise of feare shall alwayes sounde in the eares of the wicked and of the despisers of God, and that when they be in most quiet, the extorcio∣ner shall fall vpon them. Heere Eliphas speaketh twoo things: The one is that when the wicked are in their pro∣speritie, sodain destruction shal fal vpō them like a storme that they perceyued not, insomuch as it is said of thē, that [ 40] when they say peace, all is sure: and when they ouer∣uaunt thēselues agaynst God laughing all his threatnings to scorne: euen then will it come too passe that God shall ouerthrow them, when they mistrust it least. True it is that the scripture must needes bee fulfilled, which is, that the wicked shall feele the thing that he is afrayde of. But contrariwise also God will sende them that which they feared not, to roote them suddainly out of the lande. Ye see then howe Eliphassis meening is, that euen in the middes of peace, pilling and polling shall light vpon the [ 50] despisers of God But the cheefest thing is the said sound of fearefulnesse whiche shall alwayes afright them and holde them as it were vpon the racke. And what kinde of thing is that sound, whiche God sendeth them euen when al things are at rest, when there is no noise at al to trouble them. For yet neuerthelesse must this pursue them, inso∣much that they shall start and tremble at it, according as we see in the example of Caine. Beholde Caine had no rest, and yet who pursued him? God had appointed no iudge to arreigne him, neither had he any bodie to stande agaynst him. Verely the bloud of Abell cried out for ven∣geance. But as for men, hee was sure ynough, hee trium∣phed, hee built a Citie after the name of his eldest sonne, euery man stoode in awe of him, and yet in the meane while he quaked like the leafe of a tree. And wherof came that? Euen of the secrete voyce, of the voyce that was not herd with the eare, but yet was the same a dreadful noise, insomuch as although the wicked knowe not what it is that God sheweth them, yet notwithstanding they cease not to be continually agast. Nowe when we heare this, let vs pray God to make vs heere also the sweete and a∣miable voyce, whereby hee sendeth vs tidings of his fa∣therly goodnesse & loue. Thus ye see that the only reme∣die whereby we may bee deliuered of the sayde feareful∣nesse and astonishment where with the wicked are dis∣mayde, is for vs to beseeche God to make vs heare the voyce of the Gospell, where hee telleth vs that he recey∣ueth vs louingly, that he is our father, that hee accepteth vs as rightuous for our Lorde Iesus Christs sake, and that both in life and in death hee will alwayes holde vs in his hande. VVhen this voice soundeth in our eares, so as wee vnderstand it throughly, we shall not be dismaide at these deafe and blinde scarings, as the vnbeleeuers are: but wee shall bee surely fenced against all the dismayings that can betide vs. Therefore if we haue our recourse vnto God, and he by his holy spirite giue vs the grace too rest vpon his promises: let vs not doubt but he will stablish vs more and more in all the good things that hee shall haue giuen vs, and so strengthen vs by his power, that in all the ter∣rours of this worlde we shall euermore stand stedfast, vn∣till he haue taken vs into his eternall rest.

Nowe let vs cast our selues downe in the presence of our good God with acknowledgement of oure faultes, praying him to make vs feele them too our dislyking of them, and that in the meane time wee may not ceasse too trust, that lyke as hee receyueth wretched sinners vnto mercie, which is the thing wherein hee vttereth the rich∣nesse of his gracious goodnesse: so also it may please him to make vs partakers thereof: and that therewithall it may please him also too continue that which hee hathe begonne in vs, vntill he haue brought vs too the full and whole perfection▪ And so let vs all say, Almightie God oure heauenly father, wee acknowledge and confesse according too the truth, that wee bee not woorthie too lyft vppe our eyes too Heauen, too present oure selues before thee, nor to presume so farre as &c.

The .lx. Sermon, which is the fourth vpon the .xv. Chapter.

23 Hee vvill trotte vppe and dovvne for breade, knovving that the time of darkenesse is in hys hand.

24 Anguish amazeth him and ouercommeth him, as a king that is prepared to battell.

25 Bycause hee hath lift vp his hande agaynst God, and strengthned himselfe agaynste the Al∣mightie.

26 He vvill leape vpon his necke, and crush the strongest part of his shield.

27 He hath couered his face vvith fat, and fatted his bovvels.

28 He hath inhabited the desert Cities, and the ruinous houses that vvere falne dovvne.

29 He shall not aduaunce himselfe, his riches shall not continue, neither shall there bee any remain∣der of them.

YEsterday I shewed you to howe many [ 10] miseries and daungers our life is sub∣iect, insomuch that wee must alwayes needes tremble for feare, if we seke not our rest in God, knowing that he hath care of vs and will mainteine vs. If this were not, we should neuer be in quiet. Moreouer whē we vouchsafe not too heare the voyce of peace whiche God prepareth and sendeth vs, we must be scared by men. And it is a iust punishment for the vnthankfulnesse of all such as receyue not so great a benefite, for it is impossible that [ 20] God should beare it. Beholde how God sheweth vs, that first hee is willing too forgiue vs our sinnes, and that al∣though we deserue to bee ouerwhelmed at his hand: yet he desireth nothing but to be at one with vs by his mer∣cie He addeth that he taketh vs intoo his protection, and will be the keeper of our life. Are wee not worthie to bee deliuered vnto Satan, if we refuse this honour and priui∣ledge? and not onely to be vexed by men, but also too quake and be afrayd though no man pursue vs. Then let vs learne to rest our selues vpon God and to sticke to the [ 30] promises that he hath giuen vs, to the end we may walke safely and quietly heere beneath in the middes of daun∣gers. And nowe Eliphas addeth, that the wicked man shall trot vp and downe for bread, knowing that the day of darke∣nesse is in his hande. Some lay forth this sentence as if he sayde, that God will impouerish the wicked howe great riches so euer they haue, so as they must bee faine to beg. True it is that that cursse is conteyned in the law, and we heare also howe it is sayde in the Psalme, that the righ∣tuous is neuer forsaken, nor his seede begge their breade, [ 40] but God nurrisheth those that are his, in the tyme of dearth. If God prouide in such wise for his faythfull ones as too succour them at their neede: wee must not thinke it straunge that on the contrarie part hee plucketh his be∣nefites out of the wicked mens handes, bycause they be sotted on them, and make Idols of them, certenly we see that the riche folke of this worlde become hungerstar∣uen, notwithstanding that they despise bothe God and men, and beare themselues in hande that all is for them. And this causeth God nowe and then to spoyle them and [ 50] strip them in such wise, as they are seene to go a begging, notwithstanding that they had such abundance erewhile, as they were readie too burst. But in this place Eliphas ment to say more. For he not onely speaketh of the need wherevnto they bee brought which despise God: but he meeneth also that euen in the middes of their riches they shall still be full of care, and no whitte better than poore folke, but shall thinke with themselues: Go to, it may be that I shall want, as wee see by experience. For although God giue the vnbeleeuers all that euer they can wishe, so [ 60] as they haue their Garners and Cellers full, and money wherewith to buy both corne and wine, yea and although they haue prouision made for them: yet are they afrayde that the earth shoulde faile them. True it is, that some∣time when all other men are like too sterue for hunger, it seemeth to themselues that they haue great store: accor∣ding as we see how our Lorde Iesus Christ sheweth in the example of the rich man, which sayth, Go to my heart, be merrie, take thine ease, thou mayst sport thee at thy plea∣sure, for I haue store of goodes layde vp for thee heere. The riche men therefore may well trust in their goodes, and yet for al that they may be stil in doubt and not ceasse to thinke, I may hap to fall into such an inconuenience, and such a thing may light vpō me. To be short, (as I haue touched alreadie) they be vnsatiable gulfes: for although they had all the whole worlde, yet woulde it not suffice them. Thus yee perceyue what Eliphas ment in saying that the wicked should runne vp and downe for bread, as wee see it. Looke vpon a verie rich man: if there happen him any little losse, hee will make a fisking, and hee will not rest: till he haue compassed that which he hath taken in hand, he must pine and martir himselfe out of measure. And if he bring his matters too passe, hee must rayse yet a new stock of money to get more withall, and he dares not eate one bitte without carke and care: or at least wise, if he eate but halfe his fill himself, he repineth at those that will eate. And why? He is neuer well at ease, till he haue pinched as much as will serue too compasse the thing that he goeth about. Is it not a trotting vp and down for bread, when a man that hath wherewith too finde halfe a shyre, thinkes himselfe to haue nothing bycause hee is not able to staunch his owne desire? But God punisheth him after that manner by a contrarie vengeance. Therefore when we see this, we ought to vnderstand right well, (if we bee not worse than blinde) that God executeth a notable ven∣geance vpon such men, and a vengeance worthie to be re∣membred. For can a man haue pleasure in neuer beeing at rest? If a man shoulde grudge vs of our meate and drinke, it woulde seeme vnto vs that hee went about too starue vs, and wee woulde blame them of crueltie whiche should do so. And if a man be not his owne friend to doo good to himselfe, but thinkes hee hath not halfe ynough, although he haue a hundred times more than he hath need of, is it not apparant that God hath blinded him? And yet notwithstanding this vice hath reigned in all tymes. Therefore it is not without cause that Eliphas doth heere set vs downe a iudgement of God in saying, that the wic∣ked shall trot vp and downe after bread. And hee addeth they knowe that the day of darknesse is in their handes. Some expounde this to be ment that the day of darknesse is at hande, or else that trouble is at their elbow: that is to say, that God will pay them suche wages as they haue deser∣ued. For whereof commeth it that they be so fo〈…〉〈…〉

gred in the middes of their abundance which God hath giuen them, and that when hee hath fraughted them with his benefites, yet notwithstanding they dare neither eate nor drinke? VVhereof commeth this? They be punished for their crueltie, reuenousnesse and deceytes that they haue vsed towards their neighbours. Yee neede not seeke farre for the cause wherefore they be punished after that maner. For looke howe they haue troubled poore folkes, and raked other mennes goodes too them, and raught too themselues whatsoeuer they coulde finger: so must [ 10] God be fayne too recompence them agayne. Thus yee see the darkenesse that is in their handes: That is too say, all the miseries that they indure, proceede of theyr executing of tirannie against poore folkes, for that they spared them not. But the plaine meening of these wordes, namely (that they knowe that the day of darkenesse is in their handes,) is that whatsoeuer they do, or what paynes so euer they take, although they be rich and mightie, yet can they not winde themselues out of the affliction that God sendeth vpon them. It is certaine that all that euer [ 20] the couetous sort do, is too prouide that they may neuer want. But were they well aduised, they woulde bee con∣tented with that which they haue: but they cannot away with that. And why? For (as I haue sayd alreadie) God so blindeth them, & they become so dul, as they cannot per∣ceyue that the goodes which they haue, ought to suffize them. Heerevpon they practize all that euer they may, they trie all meanes too bring their matters about, and when one way will not serue, they seeke another way to the wood. The couetous sort therfore haue not their han∣des [ 30] idle, but take vpon them to remoue the whole world, rather than to be disappoynted of their purposes. Dayly they be making of newe shiftes (as they terme them) and yet in the meane while they see that darkenesse is in their handes: that is too say, when they haue done what they can to prouide for themselues, when they haue vsed all meanes possible, yet can they not shift their handes from beeing in continuall miserie: for God hath bereft them of that benefyte, according as it is sayde in the Psalme, that God will giue rest too his welbeloued, (whereas in [ 40] the meane while the wretched vnbeleeuers, shall ryze early and go late to bed and not dare eate their bread but with sorrow, and yet notwithstanding shall further them∣selues no whit thereby,) so as they may easily perceyue that God hath blissed them, and increased the workes of their handes. VVee see then contrarywise, that whiche is set downe heere: namely that the wicked shall haue much adoo to further their labours. And why? For their hands are agaynst God: that is too say, all their labour is misly∣ked, and spite of their teeth they must be fayne to knowe, [ 50] that affliction is laid vpon them therein, and that they can not rid their handes of it. Then haue we here a very no∣table sentence: that is to wit, that the abundance of goods is not able to suffice vs, and that we cannot make our ac∣count to bee at our ease, bycause we haue store of corne, wine, and money. And why? For the matter is not too bee founde there: but the perfection of all happy∣nesse, is Gods giuing of rest too his faythfull ones. Then let vs lear•• not too giue oure selues too this outrageous couetousnesse, wherewith wee see the moste part of the [ 60] world caught and caried away. But after we haue betaken our selues vntoo God, let vs pray him too make vs feele that he is our fosterfather, and let vs receiue whatsoeuer he giueth vs, crauing our ordinarie food at his hand with∣out attempting of vnlawfull meanes, and absteyning from robberie, violence, deceyte▪ and such other like things, and desiring to be nourished as it shall please him too shewe vs fauour. Thus ye see what wee haue too marke in the first place. And furthermore let vs pray him, so to blisse the la∣bour of our handes, as wee may perceyue that the things are not inclosed therein: but rather to make his counte∣nance shine vpon vs, that is to say, to make vs find his fa∣uour and goodnesse by giuing vs good successe. For when men that labour doo get their liuing honestly, they haue wherof to thank God: & therby they perceiue that God hath inlightened them, and that his fauour is as a cresset to guide them. Therefore we haue cause too pray to God for it. Furthermore if wee nowe and then recoyle backe in steade of going forwarde, let vs learne this counsell of God too resort vnto him, and pray him that he suffer vs not to be of the companie of those that see so much dark∣nesse in their handes, but rather that when he hath giuen vs any meane, he will make it to prosper in such wise, as we may knowe that hee is neere at hande to vs. Thus you see in effect what we haue to remember in this sentence: now Eliphas addeth, that for asmuch as he lifted vp his hand agaynst God, and strengthned himselfe against the Almightie, God will take him by the necke and catche holde of the strongest and thickest of his armour. Here the reason is rendred why our Lord sendeth fearefulnesse vpon the wicked, and why he tormenteth them, and also disappoynteth them of all their attemptes, and turneth all things cleane contrarie to their intent: namely bycause they lifted vp themselues a∣gainst him. True it is that a mortall man will bee ashamed to thinke of making warre agaynst God: and the wicked themselues are so farre off from beeing acknowne that they be minded to lift vp themselues against the almigh∣tie that they abhorre the verie worde: but yet for all that they cease not to do it. For proofe hereof we need not to send a trumpetter to God to defie him, when we mynd to make warre against him: for if we trouble our neighbour wrongfully, if we vse deceyt and extortion: behold▪ God setteth himself against vs. If we thought we made warre a∣gainst him, and not against mortall creatures, would we be so mad as to ouershoote our selues in such sort as we do? If wee considered with our selues, that God sheweth him selfe to be an enemie of the outrageous, woulde we then lift vp our selues after this fashion against him? And when we fall to outrage, I pray you is it not a full incountering against God? VVe take it not to be so: but yet is it so ne∣uerthelesse. VVhat should there neede any Sophistrie in this behalfe? As I sayd afore, when we speake of making warre against God, it is not ment that we chalendge him by an herault with a trumpet: but if we be so proude as to presume vpon our own strength and power, to take more vpon vs than God giueth vs leaue too doo: it is certayne that we come to rush agaynst God. As much do we when we disquiet poore folk, and go about to set our feet vpon the throte of them. Therfore when we fall to aduauncing of our selues in this wise aboue our boundes: it is all one as if wee defied God too his face. And so this sentence is woorthie of rememberance, where Fliphas sayeth that

God will leape in the necks of those that aduance them∣selues after that sort agaynst him. Hee sayeth expressely that they lifted vp their handes agaynst God. Verely this similitude is taken of those that fight in battell, neuerthe∣lesse the meening of it extendeth yet further. For Eli∣phassis meening is, that when men take that vpon them which is not lawfull for them, by vsing any outrage or in∣iurie: God will take part with their neighbours agaynst them. True it is that when they cannot compasse their matters by that meanes, they go too it with some deceyt [ 10] and priuie packing: and then although the world perceiue not, yet doth not God ceasse to be their enimie, for nou∣rishing of their wicked affections secretly within them. Howbeeit they shall bee so much the more vnexcusable when their iniquitie sheweth it selfe abrode. He therefore that polleth a man of his goodes, shall be hild for a mur∣therer before God, yea euen though the wrong that hee doeth may be excused before men. And so Eliphas ment to shewe here, that men ought not too thinke it straunge though God take such vengeance of the wicked that haue [ 20] not cloked their wrongfull dooings, but haue made them knowne to the whole worlde. And in good fayth, when they shal haue runne in and out after that sort, when they shall haue eaten vp one, and fleeced another, and when they shall haue executed many extortions and cruelties, is it not high time that God shoulde step afore them then or neuer? For it is not for nought that hee reporteth him selfe too bee the defender of the poore that are vexed wrongfully. No, it is apparant: yea and oftentymes we crie out vnto God for vengeance. And wherefore doo poore [ 30] folk indure such things? It seemeth too them that God leaueth them in the briers, and is not willing to doo them any right. But in such temptations it behoueth vs too re∣sort to that which the holy Scripture sayth: namely that it is not yet conuenient time. He knoweth why he ma∣keth delay, and it were for nothing else but to giue tyme of repentance to those that do euill, too make them the more vnexcusable, and also too stirre vp the poore folke that are oppressed to call vpon him, and to flee vnto him, and to betake themselues wholly to his prouidence, assu∣ring [ 40] themselues that he will ayd and succour them when he seeth it meete and expedient for their welfare. How∣beeit when we see God worke in deede after he hath ta∣ried a long time, ought we not to open our eies to behold his iudgements? should we still be dazeled at them? And afterwarde he addeth, that they had strengthned themselues agaynst the Almightie. VVhen he sayeth that they streng∣thened themselues, hee meeneth that they hardened them selues. For howe is it possible that men shoulde gather strength to lift vp themselues agaynst God? May it be by [ 50] going about sea and land, and by assembling all the helpe that is possible to be found? No. How thē do they streng∣then themselues? By a false imagination, when they haue such an ouerweening of themselues, as they thinke them∣selues able to withstand God. Not that they are directly of that mynde, but bycause they forget that God is able to do them harme. For were it not so, they would not be so stubborne in euill as they be, neither would they bee so wilfull when men shewe them their faults, and labour too reclayme them. Therfore the pride and stubbornesse that [ 60] is to be seene in men, is a sure record, that they take them¦selues to bee strong and mightie ynough too beate backe the hand of God when it commeth against them. Lo how this saying that they strengthned themselues, is too bee vnderstoode, Not of the very deede doing, for that is im∣possible: but through diuelish ouerwening, bicause they shake off all feare, and beare themselues in hand that they should not indure him any more to be their iudge▪ and to be short, that they ought not to owe God so much dutie as to come to account before him: and therwithal they be∣come the bolder too giue themselues ouer to all naughti∣nesse, as though it were lawfull to doo what they list. And Eliphas giueth the title of almightie vnto God purposely according to the circumstance of the place. Not that God can at any time be ouercome: but Eliphas intēded here to scorne the pridefulnesse of the wicked in strengthning themselues after that maner against God. And who is he? what meene you? He is the Almightie: yea and what shal become of your strength? If ye had to incoūter with crea∣tures, it wouldstand ye in hand to knowe which of them is strongest: But sith you make warre with God: must ye not needes be ouerthrowne ere ye come to hand strokes? There is no strength but of him: yea and whereas yee haue borowed it of him, will ye come to turne it against him? Thinke ye that hee will suffer the strength whiche he hath giuen you, to diminish any whitte of his maiestie? Must it not needes serue him to confounde you withall? Yee see then for what cause Eliphas hath expressely sette downe here the worde Almightie, in reproching men for strengthning thēselues agaynst God. But we haue yet one other good and profitable lesson to gather hereof: which is that if wee will not haue warre with God, we must bee well ware that we absteyne from all euill doing and from all wrong▪ and we must liue among our neighbours with∣out working them any anoyance or iniurie. For assoone as wee doo but stirre one finger too poll other men of their goodes, or to trouble one and too deuour another: beholde God is as it were chalenged by vs to make warre with vs, bycause wee haue gone aboute euill towardes them whom hee hath taken vntoo his tuicion. VVee see that when earthly Princes haue giuen their protection to any house, if a man doo them any wrong, it is not simple felonie, but high treason, whereof they will bee auenged. And doo wee imagine that God will bee lesse priuileged than Princes? Hee hathe set his badge vpon all poore folke, by taking them into his owne charge and protecti∣on. Nowe if any man come too torment them and afflict them, will he suffer it? Then (as I sayde) let vs learne to brydle our selues, to the ende that wee vse no outrage a∣gainst our neighbours. And further more also let vs keepe our selues from this frenzie that is spoken of heere. For we bee not well in our wittes if we take our selues too be mightie and strong before God. Therefore let vs ad∣uisedly walke in modestie, and acknowledging the frail∣tie of our nature, let vs humble our selues, and let the same serue to holde vs within our boundes, and knowing that thing whiche God permitteth vs too knowe, let vs bee contented too walke plainly on oure waye wythout running ouer the feeldes like stray cattell: for what else is that but too strengthen our selues agaynst God? when wee presume to doo that which God hath forbidden vs, shall wee esteeme it too bee but a single disobedience? Is

it not more than a diuelish furiousnesse? So then let vs vncace our selues out of all pride and presumption, and simplie followe that which God sheweth vs. And if wee be tempted nowe and then with the sayde vaine fancie, let vs marke well this woorde Almightie too brydle vs with∣all, saying? Howe nowe? wretched creature, what wilt thou doo? wherevpon muzest thou? For thou streng∣thenest thy selfe in thine euill: and beholde God telleth thee that hee will lift vp himselfe agaynst thee, and thou must be faine too feele him thy foe and mortall enimie. [ 10] Therefore restreyne thy selfe, except thou intende too feele his mightie hand which is able to destroy thee quite and to make cleane riddance of thee. Marke (I say) what wee haue too note in this sentence. And furthermore let vs hearken howe Eliphas addeth, that God will••aze the wicked folkes by the neckes, and that if they bee ne∣uer so well armed, so as they haue both helmet and sheelde, God will seaze vpon them through the thickest of their furn ture. VVhereas hee sayeth that God will seaze the wicked by the necke: it is to shew that they shall [ 20] bee caught in suche wise as they cannot by any meanes escape. For it is sayde that a man is hilde by the necke, when hee is shet vp in extremitie and distresse. God ther∣fore sheweth that hee will deale after the same fashion with wicked folke, and that he will not handle them with strokes of cudgels, nor onely giue them a blow or twaine, but seaze vpon their neckes to choke them. And good rea∣son it is that it shoulde be so. For we see howe cruell they haue beene to their neighbours, and that they haue hilde their foote vpon their throtes as muche as they coulde, [ 30] God therefore must not vse gentle corrections towardes them: but his assayling of them must bee with extremitie to their confuzion. And forasmuch as the wicked do trust in their armour and artillerie bicause they bee well furni∣shed: and forasmuch as they will needes barre God from comming at them: it is sayd purposely, that he will nippe them through the thickest of their armour, and that all their resistance and fortifying of themselues against God, shall not boote them a whit against his force. They shall haue both cors••et and sheeld, and yet for all that, God will [ 40] compasse his intent. VVherby we be warned to walk con∣tinually in feare: for we ought to be afraid of Gods puni∣shings according as the holy scripture sayeth, that it is a dreadfull thing to fall into the handes of the liuing God. Let vs not surmize that wee haue too doo with a mortall man. Assoone then as God threatneth, let vs fall flatte down, and not be so hardharted as to swell agaynst God. The wrath of a king (sayeth Salomon) is the messenger of death: and what will the wrath of God himselfe be? when God sendeth vs woorde of his displeasure, see wee not [ 50] howe death is present at our backes? Therefore let vs not misbehaue our selues for all the helpe that wee can haue at the handes of men or of all other creatures: let vs not thinke our selues too bee euer the neerer our purpose when we imagin our cace to be well prouided for. For if wee were to fight agaynst creatures, it might auayle vs: but forasmuch as oure warre is with God, can wee serue our turnes agaynst him, with that which hee hath in hys hande, and with that which hee disposeth at his pleasure? VVhen we shall purpose to march on the one side, he will [ 60] make vs turne head another way if he thinke good. Yee see then howe we haue to consider, that if wee arme our selues agaynst God, our owne sword must cut our throte. For God will not sende an armie agaynst vs, neither nee∣deth he to make any prouision wherwith too destroy vs: for wee our selues shall woorke our owne decay. There∣fore (as I sayde) let vs not trust to our owne fence nor to all the meanes that are heere bylowe, assuring our selues that all those things shall nothing profit vs when he haue to doo with God. Againe, if we see the wicked adtraun∣ced, so as their neckes swell (as the threescore and thir∣teenth Psalme speaketh of them) insomuch as it seemeth that they shoulde burst with their puffed neckes: let vs neuerthelesse wayte alwayes paciently till God laye his hande vpon them. For he knoweth well howe too daunt them, so as all their swelling shall vanish away intoo the ayre. If wee see the wicked to haue so great furniture, as (too our seeming) they bee sure and no euill can befall them: let vs not thinke that all that can be any let vntoo God that hee shoulde not ouerthrowe them and destroy them when their time commeth. Then must we not be a∣frayde when we see the wicked florish and in their cheefe ruffe, or rather to be so well vphild and vnderpropped, as it seemeth that they be not to bee delt withall. God, God (I say) must be fayne to strike the stroke. And when hee putteth foorth his hande, they may well seeke helpe and succour at the handes of creatures, but yet shall they bee cast downe and vtterly destroyed. Lo howe the fayth∣full haue wherewith too comfort themselues when they see wicked men rage in despizing of God, and infected with al rebelliousnes, or rather otherwise hardned, in such sort as it is impossible to make him bow, that they might knowe that in the ende God will performe that which he hath sayde and spoken. For that which hath bene spoken by Eliphas, is as a sentence vttered by the holy Ghost, e∣uen for the two considerations that I haue spoken of, that is to wit, that the faithfull might holde themselues in all modestie and lowlinesse, & not attempt any thing against God: and that when they see the wicked haue their full scope in the world, and thēselues borne down with many wrongs, they should cast vp their sighes vntoo God, desy∣ring him to performe that which he hath once spoken: ac∣cording also as it is good that they call vpon him, & haue their onely refuge vnto him. And consequently it is sayd, that distresse shall light vpon the wicked, and come vpon him as a king prepared to battell, or rather as it were wind about him. For the word that Eliphas vseth here, signifieth a ball, or a bowle, or any round thing. For we knowe, that when it commeth to giuing of battell, somtymes men cast them∣selues in a ring according as the cace requyreth: and so was done in olde time. Therefore this sentence may bee expounded, that distresse shall be as a king in a readinesse [to giue battell:] and that whensoeuer God shall sende affliction vpon the wicked, it shall not bee like an enimie that hath no power nor strength: but lyke a King that hath souldiers ynowe to giue his enimie the oüerthrow. Or else a man may referre the sayde Roundnesse too the wicked, whiche shall bee inuironed on all sydes, that is too say, which shall haue no way too scape. For if God seaze vpon him, it shall not bee too beseege him on the one syde or on the other, but before and behynde, on the right hande and on the left, and he shall bee so inclo∣sed

on all sides▪ as there shall bee no startinghole for him. And this is the most conuenient interpretation. Then let vs marke well how Eliphassis meening is, that when God is minded too punish a man, after long tariance and long sparing of him, his shewing of himselfe too bee angrie is not to be pacified by and by: but he will come about him on all sides, so as hee may neuer scape his handes. Thus ye see what the effect of this sentence is. But herevpon we haue yet one good lesson more to gether. For we bee put in mynde that it is not for vs too dally with God, [ 10] forsomuch as if we bee ouerpressed with his hande, wee may well woorke all the wyles wee can, but wee shall neuer bee able to scape out of the distresse wherewith it shall be his pleasure too pinch vs, nor from the aduersitie wherevnto we shall be subiect, but we must bee faine too tarie in it spite of our teeth. And why? For God hath a woonderfull furniture. He is not like mortall men, which spitte out their choller at their mouth when their handes bee to short, I meane euen Kings and Princes themselues: who can storme well ynough, but their strength fayleth [ 20] them at their neede. But it is not so with God: he hath alwayes furniture ynough to compasse his enimies with∣all. VVhat remayneth then? Let vs beware that wee make no warre agaynst him. And for performance there∣of, let vs forbeare all iniurie and euill doing. For if wee play the looce Coltes, wee shall finde at length that God hath meanes ynow too reyne vs backe by force, if wee list not too submit our selues vntoo him of our owne good will. But immediately it is sayde, that forsomuch as he hath fatted his eyes, forasmuch as his face strouteth with greace, for [ 30] as much as he hath stuffed his bellie, and forasmuch as hee hath ouer larded his guttes, and inhabited the deso'ate townes and forsaken houses: he shall come to decay, and not prosper. Vere∣ly too the intent this sentence may bee the better vnder∣stoode, wee must lay it foorth after this maner. Although the wicked man dwell in desert Townes, yet crammeth he his bellie and his bodie, bearing himselfe in hande that hee shall make all the worlde newe againe, and that hys dooings are woonderfull: But yet shall all go to decay: and althoughe hee make a fayre shewe for a tyme, yet [ 40] shall hee not continue, but God shall turne all vp syde downe. Howbeeit, as yet we comprehende not Eliphas∣sis meening, except wee knowe first what it is too fill a mannes face with greace fatte. God dooth not heere condemne the fatnesse that is in mennes bodies: but now and then he vseth that similitude, when hee intendeth too expresse that men are puffed vp with pride when they be in prosperitie, bicause it is the thing that maketh vs for∣get our owne infirmitie, Lo why our Lorde sayeth, that fatnesse blindeth vs. And in very deede it is a common [ 50] prouerb among vs [to say that prouander pricketh men] Also when the Hebrewes intend to speak of a lowly man, they vse to say he is cast downe. For our Lord tameth vs in such wise by afflictions, as we learne to humble our sel∣ues before him, and to rid our selues quite and cleane of all pride and pertnesse. So then, like as in all the rest of the holy Scripture, so also in this sentence, when it is sayde that the wicked are fatted, it is not ment simply that they be fatte of their bodies: but that they take such a pryde in their goods & riches, that be they as it were puffed vp [ 60] agaynst God, and full of poyson and presumptuousnesse. And although they bee but leane of bodie: yet are they readie to burst with another cursed fatnesse, forasmuch as they be puffed vp agaynst God. Yea and we see that their fatnesse (that is to wit, their diuelish malapertnesse) ma∣keth their eyes to strout out of their heades, as it is sayde in the threescore and thirteenth Psalme that their eyes are as good as halfe bursten, by reason that they bleare them selues in their delightes and pleasures, and consider not that they may bee bereft of them all in one minute of an houre. Marke (I say) howe fatnesse blindeth the wic∣ked, and howe they are as good as bursten to their owne shame and destruction. But nowe let vs come to an o∣ther sentence. Eliphas sayeth that the wicked shall not pro∣sper. And what is the reason? It is bicause hee is puffed vp with famesse. VVill wee then be blissed of God, and bee mainteyned in good state and true happinesse? Let vs kepe vs well from pampering our selues with fatnesse, that is to say, let vs keepe vs from being pampered wyth pryde, that wee presume not too make our selues this or that: but let vs walke in all mildenesse, knowing that we depende vpon the hande of God, and that when hee hath lyfted vs vp, hee can also soone cast vs downe agayne. Therefore let vs bee moued so muche the more to serue and honour him, and let vs not bee so vngracious as too giue him occasion too ouerthrowe that which hee hath buylded, and too destroy it quite bicause wee woulde make an other Towre of Babilon, and prefume too lift vppe our selues agaynst him. Euen so happeneth it (sayeth Eliphas) Although the wicked haue inhabited the desert Cities, that is too say, although they haue had suche scope, as it might seeme they woulde make the world new again. For to inhabite desert Townes, is as much as not to bee contented with the possession of things that are in good plyght, but too fyght agaynst God, that they might bee newe makers of the worlde, and setters vp of things that were destroyed. The wicked then may well haue all this outwarde shew, but there shall be no continuance, bi∣cause they aduaunce themselues against God. But on the contraripart, when we be vndone and stripped starke na∣ked, then will God shew vs the fauour to build vp againe the things that are forsaken, condicionally that we go not about it with vaine pryde, nor presume any thing vpon our selues, but desire him to reach vs his strong hand, and so too guide and gouerne vs alwayes by his holy spirite, that when hee hath once begon to shew his gracious fa∣uour towards vs, hee will continue the same and bring it to perfection.

Nowe let vs fall downe in the presence of our good God with acknowledgement of our faultes, praying him to make vs feele them in such wise, as we may learne too mislike more and more of our selues, and that forasmuch as we be so much giuen to pryde and vaine presumption: it may please him to open our eies, that when we perceiue our owne feeblenesse and infirmitie, wee may run wholly vnto him, and in calling vpon him acknowledge that we haue no power too strengthen our selues, furtherfoorth than it pleaseth him too quicken vs that are in death, and as it were to rayse vs vp againe to life, and moreouer, that hee will mainteyne vs in his fauour, and make vs so too feele it both in bodie and soule, as we may desire nothing but to yeeld our selues wholly to his seruice, and that by

our example wee may allure others too lyke humilitie, so as he may bee honoured and glorified both of great and small. That for the dooing hereof it may please him too rayse vp true and faythfull, &c.

The .lxj. Sermon, which is the fifth vpon the .xv. Chapter.

30 He shall not depart out of darknesse, the flame shall sindge his braunches, and he shall go avvay vvith the breath of his mouth.

31 He shall be deceyued vvith vanitie, and shall not stand: For vanitie is his chaunge.

32 He shall be consumed before his time, and his braunches shall not florish.

33 He shall be bereft of his sourenesse, as a vine is, and God shall cast him off as an Olife tree dooth his floures.

34 The congregation of the hypocrites shall be desolate, and fire shall deuoure the house of brybes.

35 For he conceyueth mischeefe and bringeth forth vanitie, his belly prepareth deceyt.

YEsterday we saw howe the despysers of God aduaunced themselues in suche wise as it may seeme there are none but they, and that God gyueth them great [ 20] aduauntage, fauouring them in suche wise as they not only mainteyne them∣selues in their state, but do as it were make a new worlde: and yet notwithstanding that their ende cannot bee but cursed and shamefull. And this is it that Eliphas addeth a newe, saying, that the wicked shall not depart out of darke∣nesse. And herein he discerneth the children of God and the afflictions that they indure, from those whome God hath vtterly reiected. For it may come to passe that we shall bee in darknesse as wee see the holy Prophets com∣plaine [ 30] that God hath withdrawne his light from them, so as they grope about, and knowe not which way too turne them: neuerthelesse God giueth them an end of it after they haue languished for a time, and reacheth them his hand and draweth them out of it. But it is sayde of the wicked, that they shall neuer be set out of darknesse, but shall abide ouerthrowne in it without ende. And hereby (as I sayd) they be discerned from those whom God af∣flicteth but for a tyme, and whom hee meeneth too suc∣cour. It is sayde that God will deuoure their braunches: that [ 40] is too say, howe greatly soeuer they bee aduaunced God will cōsume them. For in this place I take not their braun∣ches for their children and ofspring, but for their whole state. And surely vnder that terme is comprehended all that euer springeth out of a tree: to do vs to vnderstande that when God shall haue punished the wicked, they may well conceyue many hopes, and beare themselues in hand that they shall spring againe, but theyr hope is a slope sayeth Eliphas VVhy so? Fire shall consume all: that is to say, Gods wrath shall be as a fire to burne them vp, [ 50] and when they are likely to releeue againe, it shall not be so: Finally he addeth, that the wicked shall go away with the breath of his mouth. True it is that this may wel be verified of God. For the scripture sayeth oftentymes that God will consume the wicked with the onely breath of hys mouth, to shewe what power hee hath to punish the wic∣ked and his enemies. God then needeth not to arme him self, neither needeth he to make any preparation too pu∣nish those whom hee listeth: let him but onely open his mouth, and breath vpon his enimies, and behold they be [ 60] ouerthrowne and destroyed. For like as Gods word quic∣keneth vs, when it pleaseth him to inlighten vs with his grace, (as wherein consisteth all our welfare) and lyke as though we were as good as dead before, yet we bee relee∣ued again as soone as God sheweth vs his fauour: so con∣trarywise when he vttereth his wrath against the wicked, hee needeth no more but the opening of his mouth too drown them in destruction. And the same also is the cause why Saint Paule sayth that when Antichrist hath reigned in the Church, at the last he shall be consumed wyth the breth of Gods mouth according to that which I haue al∣ledged out of the Prophet Esay, who termeth it the mace wherwith God is woont to breake & to daunt al his ene∣mies, when he listeth to haue his sonne reigne. This sen∣tence therfore is vnderstood of some, that the wicked can neuer get out of their afflictions, nor neuer shall be dely∣uered out of the darknesse wherinto they are entred, by∣cause God pursueth them, or hath his mouth open too consume them, and his worde is of such power, as it shall make them to perish vnhappily. Howbeit the true and fit meening of it is that the wicked man shall go away with the breath of his owne mouth: that is too say, as a puffe. Verely some also do vnderstand it thus: namely that the wicked may well gnashe their teeth and chafe in themsel∣ues, but yet God touch them and lay his hand vpon them, they play the Bulles and some at the mouth like wilde Bores. VVe see then that they haue a greate breathe in chafing and fretting: but what win they by that? Can all their stur∣dinesse and resistance against God be able to saue them? No. And so shall it be a very true and conuenient lesson that howsoeuer the wicked doo striue agaynst God and how full of pride and bitternesse soeuer they be, yet shall they not therfore escape Gods hand nor saue themselues by that shift. Notwithstanding, we must come to the sense that I spake of, bycause it is most agreeable: namely that the wicked shall go away as it were in their breth, so as they neede no more but to open their mouth, and by∣and by they vanish away. To be short▪ Eliphas ment to say▪ that when the wicked make greatest shewe of themsel∣ues afore men, and it seemeth that they shall continue without ende: then shall be their chaunge: insomuch that they shall no sooner breathe but they shall be fordone, so as they shall bee but as a breath that commeth oute of a mannes mouth. Now we know that when a man puffeth

out his breath, it vanisheth away sodenly and becōmeth nothing. Therefore let vs marke well, that although the despysers of God seeme to haue a lasting life: yet shall it soone vanishe away, so as it is not without cause that they be likened to their breath. True it is that the same thing is verefied of all men. For what are wee? what firmnesse is there in our nature? wherin consisteth our life? True it is that our soules are created after the Image of god: but yet for all that, mans life is as a blast, and if we breath not we be vndone, with the yeelding vp of the gaspe we be dead. [ 10] And so this frailtie whereof Eliphas speaketh here, is not only in the despizers of God, but in all men. Furthermore we haue wherwith to comfort vs, in that God preserueth vs: and although our life be so fleeting, that it is but a sha∣dow or a smoke: yet notwithstanding we be sure ynough of it, seeing it is in the hand of God. Thus ye see wherein our whole comforte lyeth. And therfore let vs assure our selues of both twaine: that is to witte, that by nature wee be nothing, and may perishe euery minute: and yet not∣withstanding, that God of his infinite goodnesse putteth [ 20] a difference betwene vs and his enemies. For when they haue cast out their some: they must perish at a blast: but although we languish so as we be not like too liue past the giuing of one gaspe more, yet neuerthelesse God wyll strengthen vs with his power, yea euen with a secrete power which shall beare no shew at all to the worldward, and yet we shall be so mainteyned by him that we shall be still aliue while the wicked go to be wasted away. Lo what we haue to beare away in this sentence. Now consequent∣ly it is sayd, that the wicked beeing deceyued in vanitie, shall [ 30] not stande out, bycause that vanitie shall bee his chaunge. True it is that this sentence is vnderstoode dyuersly: for the woorde which we translate too stand out, is taken also too Beleeue. And so some expounde it that the wicked man beeing in vanitie will not beleeue that vanitie shall be his chaunge. Againe, there is a double vnderstanding in an other worde: so that whereas wee reade vanitie, there is the worde Rightnesse or Certentie: as if it were sayde, that the wicked man beleeueth it not to bee true. VVhyso? Bycause that vanitie is his chaunge. Neuerthelesse the [ 40] moste receyued and commonest construction is this: namely that hee which is so deceyued in vanitie shall not stande out or continue, or will not beleeue that vanitie is his chaunge. As touching the worde Beleeue, (if we fol∣lowe that construction) wee may picke out a good lesson out of it: which is, that when God bereeueth men of their witte and discretion, they can neuer receyue any good warning or profitable counsell. VVhy so? For they are stubborne. Then doo yee see a punishment of God which wee must marke well and bee afrayde of it: which [ 50] is, that except God make vs conformable, wee shall ne∣uer discerne what is good and profitable. Besides this, although wee haue men about vs that giue vs good coun∣sell, and seeke to profite vs, and shew vs what is good for vs: yet notwithstanding we shall be so frowarde, that all that euer is sayde too vs shall take no place. And this we see dayly. For when God bereeueth men of their vn∣derstanding: too shewe his vengeance the more vppon them, and too make them the more vnexcusable, hee will giue men leaue to speake still too them, and too counsell [ 60] and incourage them still to goodnesse: but they shal con∣tinue still a sleepe at it. For if a man aske them whether they will willingly perish or no, they will answere no. But it a man put them in minde of their saluation, or if a man shewe them and poynt them the way to it: they had leuer breake their necke and tumble into a ditche that is readie before them, than too walke in the way that they are cal∣led vnto. VVe see this: And therefore so much the more must wee marke well such iudgements of God, that wee may walke warely. For is it a small thing too tempt oure God in such wise as he must bee fayne too picke oute our eies, so as we may not knowe on which syde to turne vs, and although hee reache vs his hande and shewe vs which waye is good for vs too go, yet wee go quite contrarie? Beholde a horrible vengeance. And yet wee see dayly that such as are wilfull, and haue often tempted God by reiecting his grace, are in the ende forced to fall into such a blindnesse, as they do no more discerne ne can any more beleeue the doctrine of fayth. Also heere ye see that it is not a common gift vnto all men to beleeue the Gospell. VVe see the woorde of God is preached, and shoulde there be any gainsaying if men were not wilfull and fro∣warde? VVhereas God declared himselfe to be a father and a Sauiour, and aboue all thing whereas he seeing vs full of sinnes giueth vs a warrant of oure saluation in the person of his sonne, assuring vs that although we bee full of all iniquitie, yet notwithstanding our Lord Iesus Christ hath satisfied for vs, so that by the meanes of his death and passion we be set cleere and may appeare before gods iudgementseate, and bee hilde there for rightuous and giltlesse: I pray you, if we were not vtterly brutish, which of vs woulde not giue eare to it with earnest desire? But we see that the Gospell is despized, yea & that many con∣ceyue such rancour agaynst it, as they would rather pluck God oute of his seate, than submit themselues too hys doctrine. And whereof commeth this but that it is not in mans power too beleeue the benefite, vntill it bee gi∣uen him of God, and that when men are left to themsel∣ues and giuen vp too lewde minde, they must needes re∣iect all goodnesse and chooze all euill, and altogither too their owne destruction? Forasmuch as wee see this, let vs humble our selues. For he that will aduaunce himselfe in his owne conceyte, must in the ende be bereft of all vnder∣standing. For it behoueth vs to keepe our allegeance vnto God when he hath giuen vs a right minde, cleere vnder∣standing, and good reason, and at the leastwise wee must confesse that the same commeth of him, and pray him too continue it in vs, and not suffer vs too abuse so singular a gift, but rather cause vs to applie it to the right vse, name∣ly by yeelding our selues to his obeysance, and by sticking throughly to his doctrine. Ye see thē what we haue to do, when we see so many poore blinde soules wandring ouer the fieldes, and not able to discerne any thing, who euen though a man would guide them & shew them the right way, woulde neuerthelesse draw still the contrary way. I say we must acknowledge that we our selues shoulde doo the like if God did not by strong hand hold vs and drawe vs to himselfe. For it is not ynough for him to call vs, and to shew vs which way we should go: but he must bee faine to draw vs also as the holy scripture sayeth: that is to say, he must giue such an operation too the knowledge which hee offereth vs, as we may be touched with it, and oure

harte as it were tyed to it. Therefore after that God hath taught vs what to doo: hee muste also immedatly there∣withall giue vs a minde to followe the good. And so (as I sayde) wee may gather a good and profitable lesson of this saying, That the wicked wyll not beleeue. And why? Bi∣cause hee is deceyued with vanitie. And the reason is ad∣ded expressely, bycause that when a man is forepossessed by naughtie affections, and snarled in many errours and corruptions: yee see he is like a desperate person, & there is no comming to him to shewe him his errour. Howbeit [ 10] wee bee deceyued with vanitie before hande by nature: what bring wee out of oure moothers wombe, when it is sayde that there is nothing but foolishnesse and vntruthe in our vnderstanding? Beholde a generall sentence, too shewe that as soone as wee bee borne into the worlde, we bee quyte and cleane voyde of truthe afore hande, vntill suche tyme as God haue reformed vs. And why? wee go on forewarde altogither vntoo euill. And therefore wee shoulde bee shet vp in this condemnation all the sorte of vs, were it not that God did drawe vs oute of it by hys [ 20] mercie. For wee are all of vs deceyued by vanitie, and none of is fit to receiue that which is good, true, and pro∣fitable for our welfare. But if wee bee intyced to manye deceites, Satan will beguyle vs out of hande. As howe? Marke mee a yoong man that hath liued in simplicitie all his lyfe, or that hath not liued any long tyme. As for ex∣ample, admitte there bee a yoong man of twenty yeares age, that hath bene well brought vp from the beginning, and hath not tasted of false doctrine nor of other wicked things. Although that suche a one seeme to bee suffici∣ently [ 30] well disposed to receyue goodnesse and too yeelde himselfe teachable: Yet muste God bee fayne to woorke in him, or else he can neuer come to good. And why? For oure nature is forwarde vnto euill, and altogither gyuen vntoo it, as I sayde afore. But if there bee any one that is wylye and full of naughtinesse, and hath bene nuzled in wicked doctrine and superstition, as wee see the Papistes are, that is muche more. These Clawebackes and Hypo∣crites that are armed a long time afore hand against God and carryed headlong away in theyr errours, haue in such [ 40] wyse applyed theyr whole indeuor too intangle themsel∣ues in the snares of Satan, as it is not possible to get them out agayne. Then is it certaine that these sorte of men do muche lesse beleeue, as wee see by experience. For God dooth still shewe fauour to those that haue had any sim∣plicitie: but as for those that are so sotted in erroure and wholly giuen too it: the iustice of God must needes bee shewed vpon them, except it bee his pleasure too woorke after a woonderfull fashion, according as hee can well drawe whome hee listeth out of the bottome of hell. But [ 50] when hee doeth so, it is a miracle well worthie too bee knowne and magnified. Neuerthelesse wee perceyue that whiche is sayde, namelye that the wicked man shall not beleeue, after hee is once sotted in vanitie. I say wee perceyue that God executeth his vengeance vpon suche as are hardened in euill by long continuance in it. Nowe when we heare this, wee haue cause too thanke God for drawing of vs too the knowledge of his Gospell, and for giuing vs a minde to cleaue vntoo it. For that commeth not of our selues, it is a speciall gifte of the holy Ghost. [ 60] Moreouer also wee bee warned to keepe our eyes open, that Satan dazell vs not, by setting his erroures and de∣ceyts in our sight. And why? For if wee suffer our selues to bee misseled and deceyued willinglye: the mischeefe must needes be increased, euen till it come to the proofe wherof Eliphas speaketh here: that is to wit, till wee bee disfurnished of all reason, and bee no more able too be∣leeue that whiche is for our welfare, but sette our selues quite & cleane against it. If we will not fall into this hor∣rible vengeance of God, let vs preuent it. And how? Let euery of vs bee heedefull and stande vpon his garde. And sith that God hath taken vppon him the charge to keepe vs so carefully, that hee telleth vs that nother Satan, nor all his force and practizes shall be able to do any thing a∣gainst vs: let vs stick to this promis, & not doubt but that he wil fulfill it, & make vs feele the frute of it in due time and place. But now let vs come to that whiche I spake of, that is to say, that the wicked shall no more stand (for the woorde importeth as muche as to beleeue, like as also the word truth may also signifie stedinesse) for it is very true that the wicked shall not stand when he is sotted in vani∣tie. And why? For vanitie is his chaunge. The reason ser∣ueth very fitly to confirme this principle, that the wicked shall haue no settling, nor finally prosper. For God ma∣keth them to turne alwayes to vanitie. The worde vani∣tie is taken here in two senses. For when it it is sayde that the wicked man shall not stand bicause he is sotted in va∣nitie: it is as much to say as he cannot stande when hee is full of vntruthes and blinded with deceyuablenesse. And why? For vanitie (see how the worde altereth the signifi∣cation) is his chaunge, that is to saye, there is nothing for him but deceyuablenesse, and when hee thinketh to haue things at his hartes lust, all vanisheth away in the turning of a hande, so as he findeth nother help nor releefe in his aduersitie, nor anye remedie of his miseries. Thus yee see what this woorde vanitie importeth in the seconde place. And the woorde chaunge fitteth well this sense. For when God shall haue led the wicked sorte throughe manye turmoyles, and when they shall haue buskled themselues throughly too and fro: on whiche side so e∣uer they turne them, they shall alwayes fall into vanitie, that is too say, they shall be vtterly disappointed of theyr expectation. True it is that they may sette manye fayre hopes before their eyes, and beare themselues in hande that they haue wonne the goale: but beholde, in the tur∣ning of a hand they bee deceyued, and see it is but fol∣lie for them too gape for one thing or other. Nowe lette vs come too the gathering togither of the things that are spoken heere, into one summe: namely that the wicked shall not stande out, that is too say, shall not haue anye set∣ling or continuance. Althoughe the despyzers of God bee exalted and triumphe for a tyme: yet haue they not any settlednesse. And why? For God leadeth them con∣tinually thorough backewayes, in suche sorte as they fynde themselues beguyled and disappoynted of theyr hope. And this is a very profitable lesson for vs. For what is the cause that wee grudge at the wicked, and woulde fayne bee parttakers of their state? Bycause wee haue not pacience too tarrye the ende of them, as it is sayde in the Psalme. For if oure mindes were quiet, it is certayne that wee shoulde shudder at the ende that is prepared for the despizers of God, bycause that at the laste theyr ioy

muste be turned into weeping and wayling and gnashing of teethe, God curseth all theyr mirth, and the ende of it must needes be vnhappy. But what? wee raught onely at the present things & runne after them: our lustes are so whot, as wee haue no forecare what may happen tomor∣row morning. And so much the more ought we to marke well this lesson whē it is sayde that the wicked man shall haue no settling. By this saying thē we be taught to bridle our selues when we see the despizers of God haue theyr full skope and liue at theyr ease, yea euen whyle wee weepe and lament, so as wee ouershoote not oure selues [ 10] for all that, but giue God leysure to finish out his worke. Againe, let vs take heede that wee like not to well of our prosperitie, but let vs grounde our selues vpon God. If a man prosper, let him not dole vpon his good fortune (as they terme it) nother let vs bee so miscarried as too for∣get God: but lette vs seeke too settle our selues in him, for without that, there shall bee no stedfastnesse. But the reason that Eliphas addeth heere immediatly, muste bee throughly weyed, that is to witte that the chaunge of the [ 20] wicked shall be vanitie. And wherfore? For we see many turnings in this worlde, and it seemeth to vs that alwaies the worlde will prooue better and better for vs, bycause men do feede themselues with wind. If God afflict them, then they hope vpon maruelous things: but there is no substance nor stedinesse in all their enterprises. Thus thē yee see in effect what wee haue to marke: and that is the right sense. Now it is sayde afterward, That the wicked man shall bee consumed before his tyme, & that his braunches shall neuer florish more. He shall bee lyke a vine that hath his vnripe [ 30] grapes stript of, and like an Olife tree that casteth his floures, yea and that the same floures shead away when there cōmeth any froste, so as they perishe vtterly. No doubte but that by these two similitudes Eliphas ment to confirme the for∣mer sentence, that is to say, that the wicked man perisheth before hee bee full ripe: and it serueth still too bring vs backe to the matter whiche wee haue discoursed already. So then we see, that by setting before our eyes that there is no stablenesse in the wicked, our Lorde calleth vs to a through continuing stablenesse which shal not be decey∣uable, [ 40] nor serue alonly to tickle vs with a vayne & fonde desire of it. Gods intent is not that we shoulde be decey∣ued with a vayne imaginacion in weening our selues too happie: but he would haue vs to bee happie in good ear∣nest. But howe may that bee? By settling oure selues in him and in his loue. Lo wherevnto hee calleth vs. And contrarywise hee sheweth vs that wee muste not bee gy∣uen too any of these worldly things to reste vpon them where is no reste too bee had, and that wee bee but starke fooles if wee beate oure braynes aboute it. But yet can∣not [ 50] all this turne vs from them, notwithstanding that God tell vs, that all the prosperitie and happinesse that men weene themselues to haue in this world when they bee separated from him, is but deceytfulnesse. So muche the more then standeth it vs in hande to marke well this lesson, where it is sayde that the wicked shall perishe be∣fore his tyme. And whereas hee addeth these compari∣sons, that hee shall bee as a vyne that hath his sowre gra∣pes plucked off, and as an Oliue that casteth his flowers before his tyme, so as they can bring foorthe no frute. [ 60] Heereby our Lorde intended too expresse the outwarde shewe that the wicked shall haue, whereat we shall won∣der, yea and also stumble. For when wee see the wicked prosper, immediatly wee bee amazed, and suche a fyre is kindled in vs, that wee coulde finde in our harts to bee as they be, saying. And why am not I suche a one? Beholde, yonder naughtypacke is at his ease, and in the meane while I am put behind the doore. I see he settes his foote vpon my throte, and why haue I no meanes to be reuen∣ged of him? See howe oure afflictions chafe vs withoute measure as soone as we see the wicked prosper. But con∣trariwise oure Lorde sayeth to vs. VVell Sirs, it is true that yee may after a sorte bee tempted by beholding this goodly shewe: for mens lustes are suddeyne and headie. But what for that? yee see howe a vine is stripped of his vnripe grapes: when it is new burieoned, there needeth but one froste to kill them. Or if the grapes bee growne to bee full fashioned, beholde there falleth a storme that sweepes them all awaye, so as there remayneth nother grape nor leafe, but the vine is left all bare. Also, looke me vpon an Oliue tree, wherein is the beautie of it? Is it not in his floures? And yet notwithstanding, if the floures be frostbitten, or if any tempeste light vpon them, all is caste down. Euen so is it with the felicitie of the wicked. Tru∣ly (too the seeming of poore ignorant folke) their pro∣speritie shall bee suche as nothing may seeme more desi∣rable, than to be in theyr cace: but anone both their floure and their frute fade away before they bee rype. God will plucke away all before it come too perfection, according as I tolde you that they shall not come to so much perfe∣ctiō as to shoote out any floures or frute that shall not be taken away before it come to be seasonable. Thus yee see in effect what is shewed vs heere. And (as I sayde afore) it serueth too confirme the matter that hathe beene dis∣coursed already. Then let vs learne hereby, not to desire the felicitie that lasteth not past a day or avery little time. But lette vs learne to bee throughly happy as our Lorde would haue vs to be: which is, to bee well settled in him, and to assure our selues that if we bee blissed of God, the same shall make vs too prosper not onely for a daye or twayne, but also bothe in life and deathe. True it is that muche aduersitie may befall vs in the meane whyle: but what a priuiledge haue we whē we may betake our selues vnto God, and in that we know he will not lay more vpō vs than we be able to beare, & specially that he will turne all our aduersities to oure welfare and saluation? Seeyng then that we haue this prerogatiue, haue wee not where∣with to bee contented? Although the wicked be at theyr ease for the present time: what certeintie haue they for the time to come? Although they aduaunce thēselues, & thinke that God is not able to shake them (as it is sayde in the Psalme:) yet haue they stings within. For God woun∣deth and pricketh them, or else tosseth them from syde to side in suche stormes as they be not able to auoyde. So then let vs marke, that if we desire to be in Gods fauour, and to haue a continuing prosperitie, we must be groun∣ded in him, and then can we neuer quayle. VVee knowe what is sayde in another sentence of a Psalme where the wicked are spoken of: namely that they bee like greate trees, whiche men stub vp so as there remayneth no printe of them, but they are plucked vp by the roote. But on the contrary parte we must (as Dauid sayeth) bee like

an Olife in the house of the Lorde, whiche florisheth al∣waies. Also this similitude is takē after the same sort both in the firste Psalme and in Ieremie: [where it is mente] that if we trust in God, and runne vnto him, and hang vpō him: we shall bee like a tree that is planted by the water or riuers side, so as wee shall alwaies haue good sappe to florish & bring foorth frute. Now seeing it is so that God hauing drawen vs from the corruptions & vayne allure∣mēts of this world, offereth vs also this euerlasting hap∣pinesse: must we not needs be out of our wits if we go not [ 10] to it? Then let vs bethinke vs well, & learne to bereeue our selues of all the lusts of our flesh (which serue for no∣thing but to deceiue vs, yea, and to leade vs to destructi∣on,) and learne to know where our welfare lyeth. Thus yee see what wee haue to beare in minde. But alas: it is a hard thing as I sayde afore. VVe be straitewayes drawen to that which hath a fayre shew, and therefore it standeth vs on hande too marke well the similitudes that Eliphas bringeth heere. VVe see an Olife tree that looketh faire, but it is not of any continuaunce. And lette vs also haue [ 20] an eye too the Storme that is at hande vpon the wicked. For God holdeth them at that poynte, too beate them downe. And althoughe wee perceyue it not at the firste dashe: yet if wee looke at Gods iustice with the eyesight of faith: wee shall see, that all they which are not rooted in God cannot come too full ripenesse, nor neuer bring foorth good frute, but shall soone come too plucking vp. And why? For God hath sayde it. VVee shall see them drowned in their owne pride. And why? For Gods word cannot lye. So then as ofte as we bee moued by our sen∣sualitie [ 30] and foolishe imaginations, let vs retyre to Gods woorde, and looke for that whiche wee sawe not afore, specially for the thing that is hydden, that we may know it, and thervpon turne away from all the vayne conceites that deceyue vs. Lo what wee haue to beare away in this streyne. And in the ende it is sayde, that the householde of the wicked shall be desolate, and fyre shall consume the house of Brybes. Vnder this terme Hypocrite, (according too the sense of it in other textes also, Eliphas comprehendeth all suche as haue frowarde and disloyall hartes to God∣warde, [ 40] who (sayeth hee) muste perishe yea euen with all their house and retinue: And afterwarde he addeth, that the house of Brybes shall be consumed. VVhereas he speaketh of the companie of Hypocrites: it is to expresse the bet∣ter, that althoughe the wicked haue greate traynes and greate and long tayles: yet for all that: they shall not misse to bee consumed. Then shall yee see farre wicked∣der men than the common simple sort are, and they shall carrye greate companies and bandes after them whiche make a greate shewe: they shall haue their alliances and [ 50] assemblies, and so drawe long traynes after them. But E∣liphas sayeth expresly that suche assemblies shall come to nought: meening too shewe howe it is true that the wic∣ked mainteyne themselues for a time by those alliances, and that they fortifie themselues of purpose to mainteine their state, in somuche that euery one of them thinketh himselfe strong ynough to beare out all bruntes: But the wrath of God is kindled to burne them vp all. Yea and wee see howe the Prophete speaketh of them when hee likeneth them too faggots of thornes. If a man haue ga∣thered [ 60] Bryers and thornes, and made a faggot of them: they wyll bee so snarled as hee wyll bee loth too put his hande to them, and hee shall not knowe on what side too take holde of them: and specially if he woulde draw out abough of them, hee cannot. But if hee put fyre to them: immediatly they kindle, and crackle, and cast a farre grea∣ter blaze than if they were faste and substantiall woodde. Euen so is it with the wicked. They be like thornes and bryers, and when they bee plasshed one within another, a man cannot tell howe to vndoo them, nother can hee well come at them. But as soone as God putteth fire to them, then must they needes cracke in peeces and vtterly consume out of hande. Ye see then what Eliphas ment in saying that the assemblies of Hypocrites shall perishe. For his meening is, that a wicked man maye drawe a greate trayne and bande of men after him, but it shall stand him in no sted too mainteyne him against Gods wrath. This ought to assure vs, that when wee see the wicked men so furnished, so allyed, and so garded, yet shall they not ther∣fore misse to bee suddeynly cast downe and consumed, so as wee shall see that this was not spoken for nought. And hereby wee be admonished to knit our selues togither in the right feare of God, and to haue none other bande too hold vs linked togither, but him, seruing him with a good conscience, and putting our whole truste in him, and hel∣ping one another: and finally to haue such agreement a∣mong our selues, as euery of vs may sette his minde too walke faithfully before God and man. If wee deale after this sort God will blisse our concord: otherwise, all must needes go to wrecke and hauock. It is purposely sayd, that the house of Brybes or bryberie shall come too nought. For all buyldings that haue bin set vp by pilling and pol∣ling, must needes perish and decay of themselues. I meene not onely the houses that are buylded of Stone or Tim∣ber, but I meene that when a man enricheth himselfe by bryberie and rewardes, so as hee draweth to him on the one side, and snatcheth on the other side, and is giuen too scraping, deceyuing, and extortion: what hath he doone? Hee gathereth woodde, and then commeth there a little sparke of Gods wrath and consumeth it euery whit. For if there be no woodde, the fire can take no holde. But the wicked do pyle vp such a stacke on al sides, that the wood of it serueth for wood too burne vp them and all theyr traine. So then, this text ought to be well borne in minde that wee may walke soundly and purely. Thus much for the firste poynt. And seeing we be warned, that when the wicked sorte haue inriched themselues by receyuing of gifts & brybes, all of it shall in the end go to destruction: let not vs repine at them: but lette euery of vs looke to himselfe, and walke in his owne calling. Let those that be called to the state of Iustices, be ware to mainteine them∣selues without bryberie, and remember howe it is sayde, that giftes do blinde the eyes of the wise, and peruert the vnderstanding of the rightuouse. Therefore let them ab∣steyne from all corruption, to the intent they may con∣tinue cleere and sounde. Marke this for a speciall poynte. Agayne, let those that bee in priuate state walke vpright∣ly also. Let euery man bethinke himselfe: go too, I maye aduance my selfe in this world by vsing of wicked trades: howbeeit for as muche as they bee things condemned of God, what shall do but onely kindle his wrath against me. Lo how all the faithfull ought to hold themselues in

awe And moreouer whē we see the wicked lay baites on euery side, and beare themselues in hande that they haue greatly gayned, when they haue gotten muche riches by taking of bribes & gifts: Let vs say, yet will God at lēgth shew how he hath not in vayne sayd that which we heare in this place, and whiche the holy Ghost hath vttered by the mouth of Eliphas▪ For God wil not suffer his threat∣nings to be in vayne, but will match the execution of thē with them anone after▪ Ye see then how we must be qui∣et, when we see such as rap and rend, and pill and poll on [ 10] all sides. Verely we must assure our selues that the things shall not continue with them, & that God will take suche order, as it had bene farre better for them too haue eaten bare breade, and to haue bene contented with a little, thā too haue glutted themselues after that fashion at other mens cost, and to haue drawen all to themselues to make themselues rich: for euery whit of it must go to nought, and their houses muste fall vpon their heades: that is to say, the goods that they haue gathered, shall bee to their ruine and destruction. True it is that for a time they shall [ 20] haue such scope, as it may well seeme that their state shall last for euer. But let vs be pacient, & tarry Gods leysure (as I sayde afore) till he finish out his woorke. And in the meane while lette vs desire nothing but to stande in his grace and fauour. For truely that is the onely meane not only to mainteyne vs in our state all the time of our life, but also to giue vs a better life after our death, as he hath promised vs in the kingdome of heauen.

Nowe let vs caste our selues downe in the presence of oure good God with acknowledgement of oure faultes, praying him to gyue vs suche repentaunce, as wee maye chaunge from our naughty life day by daye, and not de∣sire any thing but to renounce al our naughty affections, and all things that may turne vs from his seruice, and the greate number of wicked lustes wherevnto we be subiect and giuen: and that forsomuch as wee be so full of infe∣ction, it may please him to vpholde vs by his mercie, and dayly to pardon vs our faultes, vntill hee haue fully clo∣thed vs agayne with his rightuousnesse, at such time as he shall haue taken vs out of this worlde, too make vs part. takers of his heauenly glorye. That it may please him to graunt this grace not only to vs, but also. &c.