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

The .lxij. Sermon which is the first vpon the .xvj. Chapter,

with a little remnant of the laste verse of the fifteenth Chapter.

1 IOb ansvvered and saide.

2 I haue often hearde suche things: you be all of you yrksome comforters.

3 VVhen vvill there bean ende of [your] vvindy vvoordes? And vvherevvith imboldenest thou thy selfe to ansvvere?

4 I coulde speake as you do: If your soulevvere in my soules steade I coulde holde you company in talke, and I coulde nod my heade at you.

5 I could strengthen you vvith vvoordes, and my talke should be to receiuegriefe.

6 But if I speake▪ my sorrovve vvill not abate, and if I hold my peace vvhat releefe haue I?

7 He hath loden me vvith anguish, he hath made all my congregation desolate.

8 He hath parched me vvith vvrinckles for a vvitnesse, and leannesse is come vpon mee, vvhiche vvitnesseth it in my face.

9 He hath torne mee in his vvrath, hee hath handled me furiously▪ he grindeth his teeth at mee, and mi〈…〉〈…〉emie sharpeneth mee and stareth vvith his eyes agaynst me.

AFter that Eliphas hath told vs, that the wicked & despizers of God are cursed, and all their matters go againste them: for a conclusion hee addeth, that they conceyue sorrowe, and bring foorth peyne, aud their belly breedeth craft and deceyte. VVhereby hee doeth vs too witte, that all the outwarde shewes whiche wicked folkes haue, boote them not a∣whit, but God turneth them cleane contratie too theyr [ 50] thinking, by meanes whereof▪ they bee disappoynted of their expectation. True it is that this sentence is expoun∣ded as thoughe it were a reason that Eliphas rendreth: that is too witte▪ that Gods afflicting and cursing of the wicked and hypocrites, is not without cause? And why? For they do nothing but practize mischiefe to the whole worlde. Therfore after as they trouble their neyghbours, so are they payed with like measure. And truely the holy Scripture doth oftentimes vse that manner of speaking: as in the seuenth Psalme. Esay also sayeth the same in [ 60] his nine and fyftieth Chapter. Therefore when the holy Ghost meeneth to declare that men are giuen to naugh∣tineffe and sinne in all their intentes, thoughts, and affe∣ctions: he vseth this similitude, that they be as a woman with child. VVhen they haue conceiued peine (saieth he) (that is too say, whereas they haue conceiued or deuised mischiefe agaynst their neyghboures to trouble them or too oppresse them) they bryng foorthe iniquitie, that is too say, they execute the mischiefe that they had deuised. But this sense agreeth not with the texte. For (as I haue sayde already) Eliphas hath already heretofore rendred sufficient reason why God should be so much against the wicked. And as now he meeneth to say no more, but that although they behight themselues good hope, and beare themselues in hande that they shall compasse all theyr matters by some meanes or other: yet in the ende they shall bee confounded. And why? Bicause there is nothing but Gods blissing that maketh vs to prosper. Therefore they shall winne nothing by foding themselues with any hope in theyr harte. For God shall turne all topsiteruie. And it is not heere only that the Scripture speaketh after

that maner. In the sixe and twentith Chapter of the Pro∣phet Esay it is sayde, Lorde we haue traueled before thy face as a woman with childe, and yet haue conceyued and brought foorth nothing but winde. Verely it is the faith∣full that speake and complaine in that wise before God. Howbeeit they acknowledge and confesse theyr sinnes. For at that time when they sayde they traueled as a wo∣man with childe, God did persecute them iustly for their offences. But they say they cōceiued and brought foorth wind: that is to say, assoone as they looked for some ease [ 10] of theyr miseries, it vanished altogither intoo ayre and smoke, and after long lingering in peyne, their miserie was neuer awhit amended. Here Eliphas passeth further, and sayth that the wicked do but breede childe and bring foorth mischiefe to themselues, and that their bellie nur∣risheth deceyte, that is too say vayne and guilefull hopes which shall deceyue them in the ende. And it is the same threatning which God vttereth in the three and thirtieth of Esay againste the skornfull whiche haue made none account of his worde, and specially whiche haue bin har∣dened. [ 20] Behold (saith he) ye cōceiue chaffe & bring foorth dung. As if he should say, you bee stubborne againste my word, bicause ye cannot perceiue the euill that you haue committed, and howe sore you haue prouoked my wrath agaynst you: But your flattering of your selues shall not stande you in any steade: for notwithstanding all youre flatteries you shall perceiue that you haue conceiued no∣thing but chaffe and stubble, and that all shall vanishe a∣way into ayre, and you shall know that all your flatteries haue profited nothing at all. Now then wee see in effecte [ 30] that Eliphassis meening is that the wicked may for a time be well at their ease, & God will not presse them so hard, but that they shall fode themselues with some hope. But what for that? yet shall God (do the beste and worst they can) so presse them that they shall haue a worme to gnaw them within, theyr owne consciences shall alwayes prick them, and they shall haue remorses and stings too tor∣ment them secretly: yea and in the ende God shall sende them so strong and excessiue anguishe, as they shall bee dryuen of force too bring foorth that whiche they haue [ 40] bred inwardly. And why? For their bellie conceyued no∣thing but guyle: that is too saye, although they percey∣ued not theyr owne harmes at the firste: yet did they no∣thing but worke their owne decay, seeyng they were not in the fauoure of God. They warranted themselues this and that: and yet when all came too all, their cace was nothing but playne deceyte. But nowe lette vs come to Iobs answere. Hee telleth them firste, that hee had often hearde the like things, and therefeore that they bee but yrksome comforters, specially for setting vpon him with [ 50] so troublesome woords. In saying that he had often heard the like things, hee meeneth that they shoulde not haue brought him ordinarie and common remedies seeing his miserie was so greate and extreme, but they shoulde ra∣ther haue brought him some louing comforte, and suche as mighte haue serued his turne, than haue hilde suche talke with him as men are woont to doo after a slight fa∣shion with him that is but measurably afflicted. Thus yee see what Iob meente in saying that hee had oftentimes hearde suche matters afore. But surelye whensoeuer a [ 60] man bringeth vs a comfort that wee be acquainted with∣all afore, wee muste not holde skorne of▪ it. And why▪ For though we be instructed cōcerning Gods goodnesse, and exhorted to pacience to day▪ it may escape oure re∣membraunce and wee shall neuer thinke vppon it more. True it is that the matter will not bee darke vnto vs. Ne∣uerthelesse if we bee afflicted, & a man put vs in remem∣brance of that which hath bin tolde vs afore: lette vs not thinke it a needelesse talke. And why▪ For the cace stan∣deth vpon the practizing of that which we haue heard ••e vnderstood, howbeit that we were not yet touched to the quicke, bicause occasiō serued not. But if God nip vs with any distresse or heauinesse▪ then doth he make vs to taste of the comforts that men haue drawen out of his worde, and brought vnto vs. And in good faith Iob was none of these nicelings which are alwaies longing for I wote not what nouelties, & cannot abide that a man should tell thē one tale twice. O (say they) I haue hearde of this afore, I haue hadde mine eares cloyed with this tale. Yea but yet for all that, they haue neede to haue it beaten into thē still: and when a man telleth vs one thing often, it is too our greate profit and furtherance. But Iob was not at that poynt, it greeued him not to make account of a good les∣son bicause it▪ was common. Nother was he curious of his desires: But (as I saide afore) hee sheweth simply that his miserie was so excessiue, as hee had neede to be comfor∣ted after an extraordinarie manner: Like as when a man is sicke of a common disease, folke will also vse a lighte remedie. But if the disease bee sharpe▪ the Phisition muste be fayne to proceede further. For if he should applie one medicine to all diseases, what a thing were it? In like cace is it with aduersities. VVee see a man that is sorrowfull for the deathe of his Father, or of his wife, or of his chil∣dren, or else some losse is happened vnto him. VVell, one bringeth him some meane comfort, and such as God hath set foorth. But if there bee any that is not tormented after some one manner onely, but whiche feeleth the hande of God persecuting him on all sides, so that as soone as one inconuenience is befalne him, there followe two or three mo in the necke of it, and hee is not onely afflicted in his body, in his person, in his goodes, and in his frends but al∣so (as we haue seene in Iob) is pressed with spirituall tem∣ptations, as thoughe God meent to drowne him vtterly: there we must go to work after a more exquisite fashion. For if ye vexe a poore man that is already hartbroken: to what purpose shall all that you can bring serue? It were muche better that a man hilde his peace, that God myght worke to supply the default of men. Thus ye see what Iob meent. Beholde Eliphas telleth Iob that God punisheth wicked men to shew himselfe the iudge of the world, and that they may well fence thēselues, but they cannot scape his handes but that hee will vtterly destroye them howe greate traynes and bandes of men soeuer they haue. But what? If a man should apply this matter vnto Iob, it were as muche as too beare him downe that God was hys enimie bycause hee was a wicked man, and also that there had bene nothing but hypocrisie in him. Beholde a matter misapplyed. Therefore it is not withoute cause that hee sayeth, Gotoo, I knowe these things, and euen nowe coulde I serue myne owne turne with them if I had neede of them. But that was not the cace. For Iob had conceyued in his minde, that hee was not puni∣shed

for his sinnes sake, and that God had not any suche intente. Not that hee felte not himselfe faultie, and woorthy too indure yet more, if God listed too examine him with rigoure: but bicause hee knewe that God han∣dled him not so for his sinnes sake, but had another in∣tent. Iob knowing this, reiecteth the talke that they hild with him. And why? Bycause it was vnreasonable. You are yrksome comforters to mee sayeth hee. And what is the reason? Bycause they brought not conuenient reme∣dies. Heereby wee bee warned, that if wee minde too comforte our neyghboures in their heauinesse and trou∣bles, [ 10] wee muste not go to it at randon as many men doo, which haue no more songs but one, and haue no regarde at all too whome they sing it. For some man muste bee handled after one fashion, and some man after another. As for example, if there bee one that is stubborne against God: in that cace a man muste speake with another man∣ner of style and tearmes, than too a poore creature that hath walked alwayes in simplicitie. And so according as the maladie is, it is needefull that a man bee warned too [ 20] proceede thereafter. As for example, if men bee dul∣lardes, they muste bee cryed vnto, and their negligence muste bee rebuked, too the intente they maye feele the hande of God and humble themselues vnder the same. Therefore wee haue neede of greate wisedome if wee will comforte those whome God afflicteth as wee ought to doo. Thus yee see what wee haue too beare in minde concerning this sentence where it is sayde, that suche as pretended to comforte Iob, were yrkesome comforters, bycause they broughte not any thing whereby hee might [ 30] fare the better. And nowe Iob addeth, VVhen will there bee an ende of youre wyndy woordes? Hee tearmeth those woordes wyndy, wherein there is no substance: that is too saye, whiche are not able too edifye a man, accor∣ding as the holye Scripture vseth the same similitude. For when it is requyred that a man shoulde bee taughte howe too obtayne his Saluation: It is sayde, hee is edi∣fyed. Howe? Euen bycause hee is firste founded, and afterwarde buylded vppon, so as hee is confirmed in the feare of God, hee is confirmed in his lawe, hee is con∣firmed [ 40] in pacience to beare afflictions stedfastly, and af∣terwarde hee is fully resolued too praye vnto God, too prayse him, & to flee vnto him. Contrariwise if the words be but to trouble ones brayne, and that a man do but tri∣fle, and babble, so as the hearer receyueth no good instru∣ction to apply to his welfare: all are but wyndy wordes. And so lette vs marke that if we will meddle with exhor∣tation or doctrine: aboue all things, it behooueth vs too tende to the sayde substantialnesse: that is to witte, that suche as heare vs may receyue some good instruction, so [ 50] as they maye bee inured too walke according too godly∣nesse, and bee grounded in the truste of his mercye, and frame themselues too call vppon him, not doubtinglye and waueringly, but assuring themselues that they shall bee hearde. Yee see then howe wee oughte too study, too instructe oure neyghboures substantially, that the thing whiche wee haue learned may not slippe away like winde. And furthermore euery of vs muste also bende too suche teaching, that wee couet not too bee filled with wynde, as wee see manye curiouse folke are, who woulde fayne [ 60] haue men listen vntoo them that they myghte feede their eares and satisfye theyr fonde fancies. They imagine this and that, and woulde fayne haue men too lysten to theyr complayntes, too dispute of matters that are to no edifying. And the minde of man is ouermuche inclined too this vice, yea and wholly gyuen vnto it. For that if e∣uerie of vs shoulde followe his owne appetite, it is cer∣taine that there woulde bee none other question among vs but howe wee myghte holde vnprofitable talke of this and that, whiche shoulde spredde into the ayre, and haue no substance in it, nor aught at all but winde. And there∣fore learne to seeke that whiche is good and conuenient too edifye vs in the feare of God, and in fayth and paci∣ence, and in all good and profitable things. Thus yee see what wee haue too remember in this sentence where Iob maketh mention of windye woordes. Neuerthelesse wee muste also take heede too oure selues, that wee refuse all talke that shall bee ministred vnto vs as thoughe it were wyndy: but wee muste learne to taste whither there bee any vanitie or good instruction in it, that we may knowe it to apply it to oure owne vse. And therewithall lette vs pray God too bee so graciouse to vs, that when any man ministreth any good doctrine vnto vs, it may not slippe away from vs nor vanish into the ayre through our owne heedlesnesse. For when a man commeth to informe vs of Gods worde, it behooueth vs to knowe that there isal∣wayes some good instruction towardes. But many take no profit at all by it. And why? For they applie not their whole witte and minde to it, but are fleeting too and fro, and Gods worde doth as it were vanishe into the winde: and that is bycause they haue no sure groundednesse in them. Neuerthelesse, for the better applying of this les∣son to our vse, euery one of vs (as I sayde afore) muste looke narrowly to himselfe. For it followeth in Iob, That if his freendes were in his cace, hee coulde speake as they doo, and holde them company in talke, and pleade with them, and nod his heade at them. Truly some expound this sentence, that Iob woulde not render the like vnto them if hee sawe them in like trouble, but woulde rather indeuer too asswage their miseries and too giue them some releefe, than in∣crease their sorrowe as they did towardes him, according as wee haue seene their vnmercifulnesse, how there was none other talke among them but too dryue this holye persone too despayre, if God hadde not hilde him vp. They that take the sentence in that sense, are mooued thereto by this reason: namely that it were an vnseeme∣lye matter that Iob woulde bee desyrous of reuenge∣mente when God had withdrawen his hande from him, and that hee woulde then mocke poore menne that were in like calamitie, when hee were at his ease. For although there were none other cause but the affliction that hee himselfe indured, yet shoulde the same teache him too haue pittie and compassion vppon suche as had neede of it. But when all is well considered: Iob meeneth not too shewe heere what hee woulde doo, but what a man myghte doo if hee were in lyke plyghte. Therefore hee meeneth not that hee woulde bee euen wyth them that hadde troubled him wilfullye, but onely that hee coulde bee merrie, if hee were as they were. Then in effecte hee meeneth thus: you talke well at youre ease, yee shake your heads at me, yee passe not of condemning mee, no nor to plunge mee into the bottomlesse pittes.

And thus yee doo as folke that knowe not what it is too indure miserie. If I were in youre cace, coulde I not doo as muche? And how woulde you take it if I should come shake my head at youre calamities when I sawe the hand of God nippe you with extremitie? If I shoulde say, O it is well bestowed, God muste bee fayne to chastize you and to make you feele howe hee punisheth sinners. If you were ouerwhelmed with miserie, and I should speake to you after that sorte, might yee not saye I were a skorner and a cruell persone. Then bethinke youre selues well. [ 10] Lo in effect what Iobs meening is. Nowe then we see he was not sharpened vnto reuengement as those that haue no feare of God bee, who when anye man disquieteth them, woulde fayne that it laye in their power to render twice as muche displeasure as hath bene done them. Iob was not of that minde. And truely it standeth Gods chil∣dren in hande to brydle themselues. Although men trou∣ble and vexe vs, yet it is not for vs to runne vpon those that haue persecuted vs wrongfully. For God sendeth them vnto vs too meeken vs, and it behooueth vs too [ 20] knowe that they bee roddes which come from his hande. Neuerthelesse, when men come too trouble vs without cause why, wee maye well after the example of Iob tell them that wee coulde doo the like too them. And why? For a man shall neuer knowe his faulte well, vntill hee bee tolde it too his face. But when a man perceyueth that the mischeefe may retourne vppon his owne heade, then hee restreyneth himselfe and falleth too saying, Howenowe? VVhat doe I? Beholde, God too bring vs to vpright indifferencie, sayeth: Thou shalt do none o∣therwise [ 30] to thy neyghboure than thou wouldest be done vnto thy selfe. Truely hee coulde haue sayde, VVhen yee haue too doo with youre neyghboures, see that yee deale indifferentlye and vprightlye with them, and that yee bee not giuen too wicked couetousnesse, too spoyle other men of their goodes, looke that yee desire not to enriche youre selues by the losse of any man. And verely so sayeth hee in the Scripture. But for a conclusion hee setteth downe this saying, doo as yee woulde bee done vnto. For there is not that man but he is a great clerke, [ 40] if the matter concerne his owne profite. Then wee lyke well too dispute and too say, VVhat? Suche a man hath do one this wrong. Is it a Christians parte to doo so? Is there no vprightnesse? Is it not the poynte of a lewde and cruell man? Euerye man therefore can skill too di∣spute well of reason, equitie, and righte, when the cace concerneth his owne profite. And it is the poynte wher∣vnto Iob sendeth his freendes bycause they bee blynde, saying, that if they were in suche extremitie as hee is, they woulde bee gladde that other men shoulde handle [ 50] them more gentlye. Therefore hee coulde doo no lesse but bryng them backe too this naturall equitie by ma∣king comparison betweene them and himselfe. And so hee sayeth to them, come on, If yee were in like plighte as yee see mee, were it reason that I shoulde minister such talke vnto you as you do to mee? If a man shoulde handle you after the fashion that you go too woorke with mee, howe woulde you take it? Then oughte they too bee mooued. And why? For (as I haue sayde already) so long as wee bee out of oure selues, (that is too saye, so long [ 60] as the matter toucheth not vs, ne lyghteth vppon vs) wee runne crossing in and out: but if the cace touche our selues, then we learne to be better aduised. Thus yee see in effect what Iob meant to say. Nowe may wee gather a good lesson hereof, according to our Lord Iesus Christes forealleadege sentence, that wee shoulde not doo that to another man whiche wee woulde not haue done to oure selues. For wee haue Gods lawe printed in our hartes, we haue generall principles that abide with vs. And what is the cause then that our iudgement is so peruerted and corrupted that we drawe alwayes backwarde? God hath no sooner giuen vs a good rule, but we be straightwayes moued to ambition, hatred, pride and couetousnesse Lo how all is peruerted. Then if we bee ambitiouse, and that to vaunte our selues wee fall to despizing of oure neygh∣boures. If wee bee rashheaded, so as oure tungs runne at rouers, before wee well vnderstande the grounde of the cace: If we be led with pryde, so as we woulde aduaunce our selues by plucking those backe whome wee see to go afore vs: If wee bee prouoked to hatred and malice, or if we be blinded with loue and parcialitie: VVhat is to bee done? Let vs enter into ourselues, & pray God to guyde vs and to open our hartes that wee may discerne arighte, saying: Go to, if the matter concerned thy selfe, what wouldest thou saye then? Lo howe wee myght become wise, discreete, and stayed: that is to witte, by applying the same thing to our selues, whiche we cast out againste others. For wee bee so much giuen to selfeloue and selfe∣profite (as I sayde) and nature holdeth vs so harde to it, that euerye man is in loue, yea and ouerfarre in loue with himselfe. Therefore wee shall bee the lesse excused of this vice when it is founde in vs, seeing we bee so often exhorted too followe vprightnesse and indifferencie. But lette vs pray God too woorke in suche wise in vs, as this vice may bee turned into vertue by his holy spirite. Lette vs consider what is imported in this saying, Thou shalte loue thy neyghboure as thy selfe. VVhat is the cause that euery man steppeth oute of his boundes, and that wee loue oure selues too muche, and despise oure neyghbours, but bicause wee bee not diligent inough in practizing that whiche is sayde vnto vs: namely that we muste not bee so muche giuen to the loue of oure selues, but that wee muste loue our neyghboures as oure selues. For wee ought to consider, that God hath created vs all after his owne image, and therewithall that wee bee all of one nature. Heerewithall also hee telleth vs, that wee oughte to agree in true brotherhoode with those that are linked vnto vs. Thus yee see what wee haue to remem∣ber in this sentence, where Iob telleth them that had ac∣cused him vniustly, that they woulde bee loth that others should do the like to them: and therefore that it was not meete for them too abuse his pacience after that fashion. Lo what wee haue too gather in effecte. And by and by it is sayde, I will nowe bolde my peace, but what shall that pro∣fite mee? And if I speake, what ease shall I haue by it? Heere Iob intendeth too preuente the obiection that myghte haue bene layd against him. For his freendes myght haue sayde. Then comforte thy selfe seeyng thou arte so well able too doo it: and seeyng that thou couldest woorke woonders if wee were in cace as thou arte, go too nowe and shewe thy cunning vppon thy selfe. But hee sayeth, I see my selfe in as miserable cace as maye bee. So then

knowe not what I may hope, for God pincheth me after so straunge a fashion, that if I speake, I do but increase my sorrowe, and if I holde my peace I am neuer the more ea∣sed. Beholde I am a man swallowed vp with aduersitie. Thus yee see what Iob meante to say in effect: namely that whether he spake, or whither he hilde his peace, hee was no way eased. Marke also how Dauid in the two and thirtith Psalme complayneth, that his aduersitie did so pinch him and streyne him, that he wist not where to be∣come nor what shifte to make. VVhen I lament (sayeth [ 10] he) and thinke to haue some asswagement of my sorrow by that meanes: the fire is kindled more and more. If I keepe my mouth shut, and bee minded to caste my selfe downe before God, my harte is vexed still, and as it were torne in peeces, & my greefe nippeth me so to the quick, as it is neuer awhitte restrayned therby. And in another place hee sayeth, that hee had determined with himselfe not to speake one worde but to haue bin dumbe, so long as the wicked had their full scope. But what? I am not a∣ble (sayth he) to keepe touch. For when I was minded to [ 20] bridle my selfe after that maner: in the end my boylings were fayne too burst out, like as when there is a greate fire vnder a potte, althoughe the potte bee couered yet must the skumme needes leape out on one side or other. And this is well worthy to be noted. For when God sen∣deth vs any sicknesse or pouertie, it seemeth too vs that there was neuer any man handled so roughly as wee bee. And that is the cause that either driueth vs to despaire, or else prouoketh vs to vtter impaciēce, so as we fall to lif∣ting vp of our selues against God. Or else we beare oure [ 30] selues in hand that although God afflicteth the faithfull that haue bene before vs, yet they were not so weake as wee bee, yea and that they were vtterly voide of passions. And the same also is a cause of increasing of oure greefe. VVherefore let vs remember howe it is sayde here, That God hath so pinched his seruants, (I say euen thē whome hee loued, and whose welfare was deere and precious in his sight) and hath oftentimes brought them to such ex∣tremitie, as they were not able to looke vp any more, no∣ther wist they how to speake or how to hold their peace. [ 40] Dauid made not suche consession without cause, but for the instruction of all Gods children. For when wee see that a man indued with such vertue, and hauing such cō∣stācy of the holy Ghost, is neuerthelesse throwen downe, so as hee woteth not what to doo, but is as a man out of his wittes: Let vs make our profit of it: and if God send vs so hard temptations, that we be driuen to the last cast, so as wee can no more: Let vs not thinke it straunge, for we bee not the firste [that haue bene so serued.] Dauid sheweth vs the way, hee waded out of the like myre. God [ 50] reached him his hande, and when hee had humbled him to the vttermost, then he holpe him vp agayne. VVhere∣fore lette vs not doubt but hee will still shewe vs mer∣cie, after we haue bene hilde downe for a time. See then how good and needefull it is for vs to haue these exam∣ples before our eyes, for surely it will make vs that oure infirmitie shall not ouermaister vs. For if temptations be fierce vpon vs, and wee knowe not where too become: wee wyll by and by bethinke vs, well, I see that the ser∣uantes of God, which haue bene before vs, although they [ 60] had very greate giftes of grace, were fayne notwithstan∣ding too grone vnder the hande of God, and wiste not where too become, and that by that meanes God mente too ridde them from all pride, and to teache them by ex∣perience, that they ought too stoupe vnder him. And if it please him too strike vs downe at this day by the same meane, condicionally that the ende also bee lyke, not∣withstanding that wee smarte in the meane while: lette not our mindes bee troubled for that, sith all things shall turne to oure profite and welfare. Lo what wee haue too note cōcerning the doctrine that is conteyned here. But Iob addeth, that God pincheth him in suche wise, as it shoulde seeme he intended to rend him in peeces. In say∣ing so he betokeneth that which we haue seene heereto∣fore: namely that he was not only afflicted in his bodie, but also touched with the greatest and forest temptations that could be, yea & with very bitter ones: that is to wit, that hee was tormented inwardly, bicause God was as it were his mortall enemie Certesse he sayth that the lean∣nesse of his body was as a withering, and that in witnesse of Gods wrath, he was full of wrinckles, so as all his flesh was as good as halfe rotten alreadie. And heerein a man may see the tokens of a dreadfull affliction, and that God handleth him not as he is cōmonly wont to handle those whome hee chastizeth with his roddes but that his payne is excessiue. This therfore is in effect the matter that Iob intended to expresse. And heere wee haue to note, that God ment to giue vs lookingglasses in suche as haue had any excellent vertues, to the ende that in theyr persones we might learne to knowe that according as hee dealeth foorth the giftes of his holy spirite, thereafter also doth hee sende them greate afflictions in themselues, trying them and chastyzing them too the vttermoste, to the in∣tente too make them the more esteemed, and too bring foorthe the more fruite. As for example, Looke vpon Abraham who was gouerned by Gods spirite, not as a common persone, but as an Angell, and was as full of excellencie and perfection as mighte bee. And yet for all that, howe did God deale with him? If wee were too indure but the tenth part of the combattes that Abraham susteyned and ouercame, what a thing were it? VVee woulde quyte quayle. But God spareth vs, bycause hee hath not gyuen vs so excellent giftes as hee gaue to him. As muche is to bee sayde of Dauid. Beholde, Dauid was not onely Gods Prophet, but also the King that gouer∣ned his holy and chozen people, and had such vertues in him as were well woorthie of renowme and prayse, yea and euen of woonderment, and yet for all that, howe did God turmoyle him? VVe see what complayntes he ma∣keth, not onely as a despyzed and off shaken persone, but also saying, that God hilde him heere on earth as vpon a racke, so as hee was forced too shewe the extremitie that hee was come vnto. For it is not without cause that hee so often sayeth he had passed through fire and water, that hee had bene plunged into the deepe gulfes, that hee had felte all Gods dartes, that hee had had all Gods arrowes shotte at him, that the hand of God hath lyen heauy vpon him, that his verie bones had bene broken, and that there remayned nother marye nor substance in him. VVhen wee heare these kinde of speeches, they seeme too vs too bee but a mockerie. But God purposed too set vs foorth a liuely picture, that (according too that whiche I haue

sayde wee might knowe that after as God giueth greate vertues vnto men, so dothe hee exercise them liuely, to the intent that those vertues should not be idle, but that they should bee knowne in due time and place. Besides this, let vs marke by the way, that the chiefest temptati∣ons that euer the faythfull endured, were these spirituall battels as wee terme them: that is to witte, when God summoned them in their consciences, so as he made them to feele his wrath, by smyting them in suche wise as they wist not in what cace they stood with him. And this plud∣ged [ 10] them in deeper distresse than all the bodily aduersi∣ties that could befall them. And heere yee see also why Iob vseth this similitude, that God grated his teeth at him Also we see how Ezechias speaketh bycause he had passed through the same temptation. God (sayth he) hath played the Lyon with me. Likewise he had vsed the same simi∣litude afore which hee vseth heere, namely that hee wist not whither he might speake or hold his peace. For (I am sayth he) like a Swallowe, I chatter and chirpe, but I want wordes to vtter the griefe of my miserie, I haue no toung [ 20] to deliuer it. And herevpon hee commeth afterwarde to shewe that God hathe crasshed and broken his bones as a Lyon that holdeth him in his pawes and teeth. But howe can God bee likened to a Lyon, which is so cruell a beast? No: Ezechias mente not to accuse God of crueltie: but he speaketh of his owne feeling and of the terrible payne that hee endured when Gods wrath was vpon him. So then lette vs marke that when a poore creature entereth into doubting in what cace hee is with God, and percey∣ueth not that God will make him to feele his goodnesse: he must needes bee in so greate distresse and so afflighted, as if he were betweene a wolues pawes. VVee must not imagine it too bee a small thing for a man too feele Gods wrath, and especially too conceiue that hee is vtterly a∣gainst vs: And therefore let vs praye God to hold vs vp, and to spare vs, knowing that wee bee not able to beare such a burthen, except he giue vs shoulders to do it with∣all. Besides this, lette vs praye him, not to vse such rigour against vs we might feele him like a Lyon: but rather to shewe him selfe a continuall father, and not punish vs af∣ter our desertes, but make vs alwayes to feele his mercie by meanes of our Lord Iesus Christ, to the end that when he hath guyded vs in this life by his holie spirite, he may lift vs vp into the euerlasting glorie of his Angels, which he hath purchased so deerely for vs.

Nowe let vs cast our selues flat before the face of our good God and father with acknowledgement of our sin∣nes, praying him to make vs feele them in such wise, that beeing touched with true repentance, wee maye returne vnto him, knowing that he will be fauourable to vs. And after wee haue desired him to forgiue vs our sinnes, let vs also beseech him to ridde vs more and more of our flesh∣ly vices, and that in correcting the sinfulnesse of our na∣ture, he will bring vs to perfection of life, that being guy∣ded in this world by his holie spirite, wee may glorifie his name, and serue him with an earnest zeale, dedicating our selues wholly vnto him, according as hee hath prouoked vs by his goodnesse to do. That it may please him, &c.

The .lxiij. Sermon, which is the second vpon the .xvj. Chapter.

10 They open their mouthe against me, they giue mee buffets in vvaye of reproch, and they gather themselues to gither against me.

11 God hath put me into the handes of the malicious, he hath dismayde me before the vvicked.

12 I prospered and he threvve me dovvne, hee hath caught mee by the necke, and set me as a butte before himselfe.

13 His Archers hem me in on all sides, he slitteth my reines, he spareth me not, he poureth my gall vpon the ground.

14 He hath broken me vvith breaking vpon breaking, and he hath runne ouer me as a Gyant.

15 I haue sovved sackcloth vpon my skin, and loden my glorie vvith dust.

16 My face is vvexed blevve vvith vveeping, and mine eyeliddes are couered vvith the shadovve of death.

17 Yet is there no guile in my handes, and my praier is pure.

IT is a verie greeuous and hard thing to a mortall man when God setteth him∣selfe againste him, and maketh him too [ 50] feele that he is as it were his aduersarie. But no man can conceiue howe greate this miserie is, but onely by experience, And that is the cause why Iob vsed the similitude of a Ly∣on, (as we saw afore) & why he said, he was rent in pieces and deuoured of god, as of a Lion. After the which maner king Ezechias also speaketh. And (as I haue sayd alredy) this was not to accuse God of crueltie, but bicause the an∣guishe that wretched sinners suffer when God pursueth them, cannot be expressed sufficiently. And it is requisite [ 6] that we should be put in mynd of these things, to the end that if God touch vs to the quicke, we may not be so dis∣maied with feare, but that we may consider, that the faith∣ful which haue liued before vs haue passed the same way, and that God hathe deliuered them, too the intente wee ceasse not to call vpon him. For it is alwayes to be feared. least we should be plunged in such dispayre, as wee could not call vpon God nor finde helpe in him. So then let vs marke, that when a poore creature is in maner drowned, and that God maketh him to feele his wrath: yet neuer∣thelesse wee must still flee vnto him in such distresse. For it is his propertie to draw men out of their graues, and to heale the woundes that hee hath made, yea and euen to rayse vs vp from death. But Iob complayneth heere of a∣nother temptation: which is, That the wicked haue opened

their mouth to mocke at him, and that they haue buffeted him in waye of reproche, and that they haue assembled togither. VVhen men set them selues after that sorte against vs, it renueth the miserie that we indure. VVhy so? For the Diuell serueth his owne turne by suche as scoffe at vs, to spite vs, and to ouerthrowe and roote vp our fayth vtter∣ly, if it be possible. And Iob speaketh heere expressely of the wicked for two considerations. For there is not an irkesomer thing than when God doth after that manner giue bridle to the wicked, to persecute his children, and [ 10] to trample them vnder their feete. True it is that good men oughte not to thinke of that, but yet it seemeth an vnreasonable thing that God should giue such libertie to the despisers of his maiestie, and to folke that are wholly giuen vnto euill, as that the faythfull should be so oppres∣sed by them. Thus yee see one reason why Iob speaketh heere expressely of the malicious. The other is (sayth he) that the selfesame people labour always to bring to passe that we may haue no trust in God, but giue our selues to all wickednesse and turne away quite from all goodnesse, [ 20] as we see was doone to our Lorde Iesus Christe, the true mirroure and patterne of all the faythfull. Verely Dauid indured the like. But when wee see what is hapned to the Sonne of God, the same is a sure rule for vs, and it belon∣geth to vs all. Now we see wherevnto this saying of Iobs is referred, that ouer and besides the terrible feare wher∣in we haue seene him, men also lifting themselues vp a∣gainst him, haue labored to driue him to despayre, and re∣prochfully buffeted him, as though God had cast him vp to the spoyle, and made no more reckening of him. Lo [ 30] what we haue to marke in effecte. And this is written for our sakes, that when so euer God shall suffer the wicked to mocke at our afflictions, and to aduaunce themselues with such rage, as it may seeme we shall be vtterly ouer∣whelmed: we may not be too greatly dismayd. And why? Iob hath indured the like battels, and yet we see his ende was happie. God hath shewed vs in his person, that when we haue passed through many temptations, he is wel able to help vs still. Therfore let vs trust in him, and rest vpon his grace & goodnesse. Lo what we haue to marke in this [ 40] streine. But Iob saith expresly, That God hath also deliuered him into the hands of the wicked: which saying is wel worthy to be noted. For we imagin that the wicked do what they list, and we consider not that God gyueth them the bridle so farre forth as he himselfe listeth, and that they can not passe any further than he giueth them leaue from aboue. This (as I sayde) deserueth well to be noted. For if we be forepossessed with the opinion, that the wicked are not in Gods hande, but may take as much scope as they list and God will not redresse it: what will come of it? Must we [ 50] not needes bee vtterly ouerthrowne? And whither shall we flee for succour? But if we knowe that God holdeth Satan and all his whelpes in a Lyam, and that they can not onely not stirre one finger against vs, but also not in∣tend or thinke any thing without Gods ordinance: Then will wee flee to him boldly as oft as we be so persecuted, assuring our selues that the remedie is in his hande and at his good disposition. Also wee haue to humble ourselues before his face. For if the wicked might bestirre them of themselues, and God should not meddle with them: then [ 60] woulde it neuer come to our mynde to acknowledge the corrections and chastizementes of God, to be thinke vs of our sinnes, and to mourne before him that he might haue pitie of vs. But if wee knowe that the wickeddest of all are but roddes which hee holdeth in his hande, to beate vs and to correcte vs withall: And to be short if we prac∣tize well that which the Prophet sayth, so as wee haue an eye to the hande [that stryketh vs,] and not to the stones dartes, or strokes of cudgelles [that hitte vs:] it will bee a verie profitable consideration for vs. Beholde still what wee haue to marke in that Iob sayth not simply, that the wicked ranne vpon him: but that it is God which hathe besieged him, and that it is euen hee himselfe that hathe deliuered him. And he addeth that he was oppressed with extremitie. All the manner of speeches which hee vseth here tende to the ende that is vttered when he sayth, that hee had beene beaten downe, and astonished, and that God had caught him by the neck•• and rent him in pieces, and set him be∣fore him as a butte to shoote at, and that his Archers had hemmed him on all sides, that hee had slitte him asunder, yea and that hee had broken him and broken him againe. Hereby Iob sheweth, that hee was come to such extremitie of afflictions, as it was impossible to fynde a creature that were more pres∣sed or more miserable than hee. For wee haue seene how God afflicted him, as well in his bodie as in his goodes, and also by his owne wife. Yee see then that Iob might well liken himselfe to a marke that men shoote at. For God sent him not some one kynd of aduersitie alone, but did as it were digge a pitte downe to hell to caste him the deeper into it. And afterwarde hee loded him with suche a weight as was impossible for any creature too beare, if he had not a greater strength than is in man. And sooth∣ly it was a maruel to haue such a constancie, notwithstan∣ding the infirmities that wee see in him. For when God strengtheneth his owne, it is not by making them vtterly insensible, nor yet by taking their feeblenesse quite away: But they muste bee fayne to acknowledge themselues such as they bee, that is too witte, frayle creatures: and yet in the meane season God releeueth their infirmitie and setteth them vp againe when they bee caste downe. Thus yee see what happened vnto Iob. Nowe by the way hee sayth, that hee clothed himselfe with sackcloth, and couered his heade with duste, and that hee did it not by hypocrisie. Besides this, hee sayth that none of all these thinges be∣sell him for his misdeedes. For there is no Robberie (say the hee) to be founde in my handes, and my prayer is pure. VVher∣by hee meeneth that hee thinketh his afflictions strange, sith hee had not offended God in suche sort as he might deserue to bee so handled. This is the temptation that wee haue seene so often before, which Iob calleth still to rememberance. But nowe let vs lay foorth the matters particularly and apply them to oure vse. The similitude that Iob vseth, importeth a good Lesson: [which simili∣tude is,] that God hath set him as a white in a butte, and that he hath sette his Archers againste him, and besette him round a∣bout, and that they haue after such a sort torn him in pieces, that his gall is tumbled out vpon the ground, that is to say, that hee was wounded to the verie heart. By speaking so, Iob mente too expresse that God afflicted him not after the common manner. But nowe let vs looke to our selues: for if wee suffer neuer so little aduersitie, wee thinke it ouer great, and that God keepeth no measure. It is pitie

to see howe nyce wee bee, and there needeth no more, to hold vs skirmish to the vttermost. So long as it were but a making of some moane, it might be thought to be but a part of feblenesse. But when mē make such a stir that they lift vp themselues against God for any common aduersi∣tie that they haue to abide: is it not an ouergreat impa∣ciencie? Is it not a signe that wee were neuer in Gods schoole to learne what it is to suffer and to yeeld obedi∣ence to his will? So then, to the end we may learne to be more strong to indure the chastizementes that God sen∣deth [ 10] vs: let vs beare in mynde what is shewed vs heere: namely that Iob who was of so excellent holinesse, and whome God loued so well, was neuerthelesse set vp as a white to shoote at. And I told you that we must be strong in our afflictions: not to harden our selues againste God and to chawe vpon our brydle as wee see many men doe. For that maketh men hardharted, and suffereth them not to be brought to repentance. Therefore we must be ten∣der harted in this behalfe: that is to wit, as soone as God ticketh vs we must streitways awake to thinke vpon him [ 20] and not tarie till he drawe out his sword at vs and wound vs, nor till he lette his arrowes flee at vs or thunder vpon vs. VVhat then? As soone as he giueth vs but one stripe with his rodde, although it be softly, wee must bee quiet. And verely if wee were wise and well aduised, wee would not tarrie till he should strike so much as one stroke, but we would be warned by his threatnings, and hie vs apace to come home to him before he touched vs: Yee see then that it is expedient and profitable that the faythfull shuld feele Gods hand and not be hard against his strokes. For [ 30] if a horse be dull vpon the spurre, will men like the better of him for that? will menne thinke it a good propertie in him? No, it is a vice. Euen so is it with vs. Though God strike vs not with the sword, but onely shewe vs the sha∣dowe of a rodde, yet must we be moued. But yet neuer∣thelesse wee must therwithal bee strong, in such wise as I haue told you: which is, that we must not be out of heart, nor so ouersorowfull as our griefe might not be assuaged, nor we haue any feeling of gods gracious goodnesse. For they that are so pressed, cānot by any means reclaime thē [ 40] selues, bycause that if we once take a conceit that God is our aduersarie, and so haue no trust at al in his goodnesse: it is impossible that we shuld come neere him: but we will rather flee frō him, & whē we be once gone away, we will stil labor to draw further & further from him. Therfore we must plucke vp a good hart in our aduersities, that we may call vpon God and not be afrayde too returne vnto him, trusting that he will be readie to shewe vs mercie, if wee seeke it with a good, pure and rightmeening mynde. Ye see then wherevnto the words that I haue touched do [ 50] tende: namely that wee must not bee too nyce in our af∣flictions, but rather feele them be times, that we may re∣turne vnto God. Also if God hauing sent vs any aduersi∣tie do double the same, and that we may be griped excee∣dingly both within and without: Yet lette vs assure our selues that we are not yet come where Iob was, and ther∣fore that if he continued to call vpon God, and to flee still vnto him for refuge, it is not for vs to turne away frō him. Thus yee see what wee haue too marke in this sentence: Nowe whereas heere is mention made of Gods Archers: [ 60] it is a very notable similitude. For wee se howe men are alwayes troubled, when they come too the afflictions of this present life. For wee can not father them vpon God as wee ought to doe, but wee imagine alwayes that they come by misfortune, or else by meanes of men. To bee short, wee iudge disorderly, and can not shape our selues vnto God. For this cause, the holie Scripture (besides that it telleth vs that life and death, light and darkenesse, good and euill are in Gods hande) vseth also familiar cō∣parisons, to the ende that the matter may be expressed to vs the better, according as it is sayde heere that God did set his Archers in aray against Iob. Speakes hee heere of men? No: But of all the miseries that Iob had to indure. These miseries are termed Gods Archers. And why? To the ende we shoulde learne that when God afflicteth vs, hee commeth well furnished, as if a iudge should haue his officers about him, and come with a strong companie too apprehende a malefactor. Yee see then that God vseth all the aduersities which we feele in this present life. And therfore let vs not thinke it to be misfortune when some indure sickenesse and some pouertie. Lyke as the ad∣uersities of this worlde are numberlesse: so lette vs as∣sure oure selues that God hathe innumerable meanes too correct vs when he listeth, and howe he listeth. And that is it that Moyses meeneth when hee sayth, that all those things are locked vppe in Gods Cofers. After hee hath spoken of all the miseries that can happen too man, hee addeth: And are they not in my Cofers? As if he should say, I haue my Treasurers of good thinges when it plea∣seth mee to shewe my fauoure and loue towardes men: yea and I haue wherewith to do them good, not after the manner of the world, but by the meanes incomprehensi∣ble. But on the contrarie part also, when I list to punishe men, they shall feele howe I can doe more than they wist of, and more than euer they knewe. Thus yee see howe God will haue his incomprehensible ryches knowne vn∣too vs, as well by voutsauing too poure out his benefites vpon vs, as also by the contrarie. VVherefore let vs be sure that when so euer it pleaseth him too plague vs, hee can doe it, and that after a straunge manner. VVell, are wee scaped from one miserie? a second will followe, yea and innumerable will come one after another. Lo what we haue to remember in this verse. Furthermore where∣as Iob addeth a newe, that his gall was poured out vpon the grounde, and that his kidneyes were open and shredde in pieces: lette vs beare in mynde that which I haue touched afore: that is too witte, that when God punisheth and pursueth vs with extremitie, and that his hand becommeth so grie∣uous and ouerheauie that we can no more beare it: wee muste not therefore bee too muche discouraged, and as it were dulled: but lette vs beethinke vs of that whiche Iob knewe: which is, that for so muche as wee haue too doe with God, lette vs sighe and grone with all humilitie, according also as hee himselfe addeth, saying that his eyes and all his face were blubbered with weeping, that hee hadde sowed sackclothe vppon his skinne, and that hee had couered his heade with duste. VVhat ledde Iob to doe so? Verely by∣cause he knewe that Gods hande was vpon him, and that of all the miseries that were light vpon him, none came of fortune, but all of Gods visitation. Had not Iob bene persuaded of that, what had it booted hym too haue put on sackcloth vpon his backe next his skinne, and to haue

cast dust vpon his heade? True it is that they whiche thinke not at all vpon God, fayle not to make great com∣playnts and to weepe and howle: but to weare sackcloth aright, they shall neuer do it except they haue an eye vn∣to God. By the way, although the Hypocrites knowe not God aright, yet haue they some conceit of him whē they shewe such signes of repentance. True it is that if we saw them within, we should finde nothing in them but fained∣nesse: neuerthelesse, the Ceremonie whereof Iob spea∣keth, is a sure signe that men are informed to confesse that [ 10] God is their iudge. And for as muche as Iob did it vnfay∣nedly: we say hee was not benummed as these vnbelee∣uers are. If God handle them any thing roughly, they thinke with themselues, See the misfortune that is hap∣ned me, and they looke no further. Iob did not so. But he knewe and was fully resolued, that it behoued him to im∣pute those things vnto God. Had we learned this lesson, we had profited wel for one day: I meene if we had lear∣ned to practize it throughly as we ought to do. For most men can well inough confesse, that diseases, deathes, and [ 20] other miseries, as warres, plagues, famine, and all suche things come of God: but if it come to the proofe, we bee amazed, and not able to make that conclusion [and to say in ourselues,] VVell, seeing that God visiteth vs, and cō∣meth home vnto vs, it behoueth vs nowe to returne vn∣to him. Heretofore we haue played the looce coltes, & we haue wilfully run astray from him: and nowe he ray∣neth vs with a rough bit, hee shaketh his rodde at vs, yea and he maketh vs to feele it: therefore wee must learne to stoupe vnder his hande. But contrariwise howe deale [ 30] wee in that behalfe? If a man bee afflicted in any poynte, what wil he do else but chafe and grind his teeth in grud∣ging against God? And why? Surely if a man tell him he hath offended God, he will easily graunt it to be true: but he hath no true remorse to restreine himselfe. And why? For (as I sayd) we haue but a confused conceit of it. Here∣by a man maye see there are fewe which haue this lesson well printed in their hearte, and all afflictions are Gods Archers, and that he is garded with them to shew himself our iudge. As much is to be sayd of the ordinarie aduersi∣ties [ 40] that happen commonly. If a people or a whole coun∣trie be touched with warre, according to the pollings, ex∣torcions, and other outrages that are doone there: howe many men are there that thinke vpon God: VVe see that all is on a rore: and yet wee consider not that God guy∣deth the sterne. VVhen we see such turmoyling wee are admonished to marke and note so muche the more the textes of holie Scripture, wherein God sheweth vs as in a looking glasse, or rather as in a liuely picture, that on what side soeuer men be afflicted, it becommeth them to [ 50] acknowledge the same too bee the hande of God: and specially if a whole coūtrie be plagued, it must be acknow∣ledged to be Gods visitation. VVherfore when any such thing hapneth, let vs follow the example of Iob: which is, that after wee haue wepte, yea euen till oure face bee for∣meygred with teares: wee muste come and confesse our faultes and desire God to pitie vs. I sayde afore, that the vnbeleeuers also do weepe: but it behoueth vs to set our selues vnto God, and then no doubt but he will make ac∣count of our teares, according also as we heare how Da∣uid [ 60] saith, that God putteth them all as it were into a bot∣tle. VVhen we bee scourged that wee can no more, lette vs flee for succour to our God. And if we weepe before him, so it be with true lowlinesse, surely ther shall not one teare droppe from our eyes which shall not come to bee accounted of in his presence. For they be sacrifices eue∣rychone of them, according also as it is saide in the one and fyftith Psalme, that a sorrowfull hearte, and a hearte that is cast downe, is a pleasant sacrifice vnto God. If our teares tende to this ende, and be as witnesses of our flee∣ing vnto God with all lowlynesse, acknowledging that in so much as his hand is against vs, there is none other re∣medie but to beseech him to be mercifull to vs: it is cer∣tayne (as I sayde) that he will make account of our teares. And specially when wee be troubled by wicked men, if in¦steade of making two diuels for one as they say, that is to wit, if in steade of rendering euill for euill, we come and beseech God to assuage his hande, and to set order in the things that are confuzed: let vs assure oureselues, that lyke as hee put vp Dauids teares intoo a bottle: so will hee do ours too: And they shall not be lost, though they fall too the grounde: God (I meene) will neuer forget them. Yee see then howe we must applie this doctrine to our owne instruction: that is to wit, if wee weepe when God afflicteth vs, oure teares must not bee as the teares of sillie witlesse folke, who knowe not what they them∣selues meene by it, nor wherevnto they ought to directe themselues: but wee must directe our selues vnto God and mourne before him. And this is confyrmed by that Iob sayth, that hee clothed himselfe with sackcloth, and couered his heade with dust. Surely these things were signes of re∣pentance, like as when a wretched offender will sue for grace, hee will not cloth himselfe in wedding apparell, hee will not come combed and frisled and in a brauerie before his iudge: but hee will rather come so as hee maye moue him too compassion, I saye hee will come with a sorrowfull and heauie countenance, hee will come coursly apparelled as a mourner. And so the faithful haue had the outward signes of repentance when God af∣flicted them, and haue confessed their sinnes that they might obteine forgiuenesse: their wont was to cloth them selues in hayre and sackcloth, and to cast dust vpon their heades, and their so dooing was allowed of God. VVhy so? For firste of all, men had neede to quicken vp them∣selues, bycause they be slowe and colde. Therefore when they take conuenient helpe too spurre them selues for∣warde, it is not superfluous, syth wee knowe that when it commeth to the humbling of our selues before God: we go so lazily to it, as it is not but for fashions sake. VVee can well say wee bee faultie, and wee can well cast foorth some sighes. But in the meane season wee consider not our offences: the number of them is infinite, and they be excessiuely great, as wee ought of right to be dismayd with feare of death, when wee come before oure iudge. Neuerthelesse to our seeming it is ynough to cast foorth a sigh or twaine, and away. Seeing then that there is such a coldnesse in vs, lette vs assure our selues that wee haue neede to be spurred lyke Asses. Lo wherevnto the sack∣cloth and dust of the auncient fathers serued. For when they vsed this sayde Ceremonie, it was not for nought. Also it behooueth vs too come vnto God when wee cast dust vpon oure heades. For was not the bodie created by

him? Then like as we must haue our hearts settled [vp∣on God] so must oure bodies also bee answerable there∣vnto, and all the whole man must be dedicated vnto God and do him homage. Nowe then wee see that these things were no fond trifles, when the auncient fathers ware haire and Sackcloth on their backes, and therewithall did also cast dust vpon their heades. And that is it which Iob ment by speaking so. Neuerthelesse the Prophete Ioell sayth, Rende your heartes and not your garmentes. His mea∣ning there is nor to reiecte those outward signes: but he [ 10] directeth his talke to the hypocrites, who thought them∣selues well discharged, when they had playde a fewe Apes toyes before men, and made a goodly shew, so as it might seeme that they were well seasoned with repentance. Yea (sayth hee) your garmentes beare good recorde, and yee make many bragges to shewe your selues to be good pe∣nitents. But what for that? Your harts continue still stub∣borne in naughtinesse, they are as harde as Stithies, which is the thing that you ought to haue begonne at. Further∣more all this notwithstanding, hee sayth that the people [ 20] take sackcloth and ashes, and cast themselues vpon the ground, and weepe before God, and that the gouernours and such as haue publike charge do begin, and all the rest of the people follow. Now then we sée how the auncient fathers vsed sackcloth and duste, when they came to the open witnessing of their repentance before God. True it is that nowe adayes wee bee not tyed nor bound to suche manner of doings. Neuerthelesse, if our repentance were such as it ought to be, wee would not bee frozenharted as we are. For all the necessities that I haue alledged, are to [ 30] be found in vs also. If the men of olde time were willing to spurre vp themselues to the knowledge of their owne sinnes, by putting sackcloth on their backes: I praye you what shall become of vs? Haue we such and so feruent a zeale to craue pardon of God? Are wee so pulled downe that we mislike of our offences, and are as sorie for them as were requisite? Alas no. It were much for our behoof: but wee bee dull in that behalfe. Then if the auncient fa∣thers needed too humble them selues in acknowledging their sinnes: much more neede we to doe it. But what? [ 40] VVe thinke not on it a whit. And thereby it is seene that we can no skil, neither of God, nor of his iudgement, nor of our owne sinnes. True it is that our sinnes may per∣chaunce be well ynough knowne to vs. But to perceyue our owne filthinesse, and to bee ashamed of it, and to bee grieued with our selues for it: that is no part of our care, we hearken not after it. And yet notwithstanding, this was not written in vaine. Then let vs learne, that if any of vs be afflicted, although he ware no sackcloth, ne cast dust vpon his heade: yet ought we (as much as we can) to stirre [ 50] vp our selues by all the meanes that we see meete for vs. VVhen a man is by him selfe alone, let him bethinke him¦selfe thus: well, I pray not to God so hartily as I should doe. And let him aduise himselfe, suche a meane were good for mee, if I did cast my selfe vpon the earth, and lay there as it were with my mouth in the dust, beeing aba∣shed and ashamed before God: that shoulde touch mee more neerely to the quicke, and I should be prouoked to flee to my God for succour. Beholde (I say) howe euerie man ought to prouoke himselfe particularly, specially [ 60] when neede constreyneth vs, as wee see wee haue great neede presently. And also let all of vs stirre vp our selues togither. As soone as God sendeth any plague, or famine, thinke wee it should not bee a pleasant sacrifize to him, if men made solemne protestation, and that both great and small confessed their sinnes before him, and euerie man stirred vp his neighbours to doe the same? Contrariwise when we come bolt vpright, and it seemeth that wee per∣ceiue not Gods chastizements, but giue him the slip: doe wee wonder if hee double his blowes, yea and punishe vs seuen folde more, as it is sayde in his lawe? VVee haue skill inough to chafe and to demaund wherefore he pres∣seth vs so sore: yea but wee consider not, that when hee went about to meeken vs, we did beate backe his blowes with such pryde and sturdinesse, as he is fayne of necessi∣tie to double them. So then let vs bethinke vs to practize better this lesson that is shewed vs here by Iob. And fur∣thermore let vs marke well what he sayth for a conclusi∣on: that is to witte, that there was no extorcion or robberie in his hands, and that his prayer had bene pure. Iob addeth this (as I sayde) to signifie that suche manner of affliction was straunge to him. For so hath he spoken heeretofore. And surely when so euer God afflicteth vs, beholde what wee must do, wee must enter into our selues and examine our owne liues, and therevpon according as wee haue offen∣ded, so must we lament before God, and say: Alas Lorde thou afflictest me sore in deed, but if I compare my faults, and wey them in the ballance with the aduersitie that I indure, Alas Lorde I knowe I haue offended thee so ma∣ny wayes, that if thou shouldest plunge me euen in hell, I were well worthie of it. Lo what we haue to doe. But if we perceiue not that God afflicteth vs for our sinnes, that is a verie sore temptation to vs. [And we fall to reasoning in oure selues,] howe nowe? VVhat haue I trespassed? VVherefore doth God handle me so rigorously? I see he spareth the wicked: I haue indeuered to serue him with a good and vpright conscience: In deede I come farre short of discharging my dutie throughly: But yet haue I euer kept on forwarde: and yet notwithstanding I am vsed as the vnhappiest and curse dst creature that the earth bea∣reth. And what is ment by this geere? Ye see here a great temptation, and such a one as is able to dismaye vs, accor∣ding as befell to Iob. But what is to bee done in this be∣halfe? First let vs be well aduised that wee may be like to Iob, so as wee may say that there is not extortion in oure handes. For it is an easie matter for a man to vaunte and bragge of his soundnesse, as wee see that the wickedd est sort are not ashamed to do. And nowe adayes if a man ad∣monisheth them of their misdoings, O there is nothing but perfection in them, and the diuelishest of them all would be esteemed as halfe Angels. So then (as I sayd) let vs for our part serch throughly what is in vs without flat∣terie, and let vs not protest that wee haue cleane handes, except wee bee throughly like vnto Iob: and for perfor∣mance of that, we must not be our owne iudges to iudge after our owne fancies. After what manner is it that men ought to examine oure liues, or in what fourme shoulde they frame their inditement? It must not be with saying, I weene I suppose, I take it so, or I weene not. All this stuffe must be layde away. VVhat then? Let vs come to Gods lawe, and praye him to inlighten vs with his holie spirite, that we may throughly serch out our owne dark∣nesse

for the sinnes that are in vs are terrible lur∣kingholes. God therefore muste bee fayne too light vs vp a Cresset, and to giue vs wisedome and discretion to knowe and vnderstande our faultes in suche wise as wee may confesse them. Thus yee see what wee haue to doe. But let vs put the cace that Gods handling of vs so is not for oure sinnes, as in good sooth hee mente no suche thing towardes Iob as to punishe him for his desertes. VVherefore did hee it then? Hee intended to trie his pa∣cience. God then may afflicte the good men more than [ 10] the euill: according as wee see that Ezechiell indured much more than the wickeddest that were in Ierusalem. VVherein God had not a speciall eye to his sinnes. How∣beeit although God punishe vs not according to our sin∣nes, yet is not that as much to say as hee may not doe it if he list. If we should bee scourged a hundred tymes more than Iob was, and that God would send vs sorer aduersi∣ties than hee sent him: Yet should he not do vs any wrōg at all. Thus yee see what wee haue to marke: and there∣withall it behooueth vs to knowe, that in so doing God [ 20] executeth his iudgementes, which are concealed and kept from vs for a time. Beholde sometimes when hee chasti∣zeth vs, it seemeth that hee were minded to destroye vs: and yet hee doth it for our welfare. True it is what wee knowe it not presently. But wee shall knowe it when he discoureth that which is now hidden. Againe, if Iob were handled so roughly, notwithstanding that he had pure and cleane handes, as will appeere by the protestations that wee shall heare him make heereafter: I praye you ought wee to wonder nowe adayes if God afflict vs: I say, vs [ 30] that haue rebelled against him so many wayes? Let eue∣ry of vs a little bethinke himselfe: and we shall finde wee haue committed so many iniquities and offences, as it is horrible. God afflicteth vs: but after what manner? Not as hee did Iob: hee beareth with vs a great deale more. For he giueth vs but a stripe or twaine with a rodde. But put the cace he strake vs with great blowes of his sword: yet are not his strokes deadly. Then seeing it is sayde that Iob was handled so rigorously, notwithstanding that hys handes were cleare, and his prayer right before God: let vs learne that if all the worlde were plagued after the same sorte, there were no cause why they should wonder. VVhy so? For wee are sure that iniquitie is as a water floud, and that as euery man feeleth it particularly in him¦selfe, so are wee all of vs infected with vices in common. For who he is that can say he hath walked so vprightly, as hee may truely protest, that his handes bee cleare before God? Alas, he commeth farre short. Then seeing it is so, let vs be sure that whensoeuer we indure any afflictions, the same is Gods punishment for our sinnes: and there∣fore, that wee may beare them paciently, let vs assure our selues we haue deserued much more. Neuerthelesse let vs bee bolde to flee vnto our God, praying him to vout∣safe to clenze vs from all our vnrightuousnesse, which is the cause of the miseries that wee endure in this present life: and that it maye please him to beare with our infir∣mities, and make vs feele his goodnesse, to the ende wee may alwayes haue occasion to glorifie him, euen vntill he haue dispatched vs out of this flightfull life, to make vs partakers of his euerlasting glorie.

Nowe let vs fall downe before the presence of oure good God with acknowledgement of our faults, praying him to make vs knowe them in such wise (so farre foorth as is expedient for vs) as that therewithall hee comforte vs by his goodnesse, and so reforme vs by his holie spirit, as wee may not neede to bee persecuted roughly at his hand, but that assoone as he giueth any inckling, we may bee throughly moued to humble oure selues vnder him. And that it maye please him to accepte our prayers, not only for our selues, but also for al those that haue need in these dayes, according as wee see howe sore the whole wretched worlde is plagued. VVherefore let vs beseech our good God to looke vpon it with the eye of pitie, that by reason of the spreading out of his mercie vpon vs, and vpon all Nations of the earth, wee may haue occasion to sound forth his prayses euery where. And so let vs say, Almightie God our heauenly father, wee acknowledge and confesse, &c.

The .lxiiij. Sermon, which is the third vpon the .xvj. Chapter.

This Sermon is yet still vpon the .xvij. verse, and then vpon the text that followeth.

18 O earth, hide thou not my bloud, neither let there be any place for my cries.

19 For euen novve is my vvitnesse in heauen, and he that vvarrant eth me is in the highest places,

20 My friendes are Rhetoricians against me, and myne eyes poure out teares vnto God.

21 O that it vvere lavvfull for man to reason vvith God, as vvith the sonne of man his neighbor.

22 Beholde the short yeares shall slide avvaye, and I enter into the vvaye by the vvhich I shall not come backe againe.

IOB intending too make protesta∣tion of hys owne vpryghtnesse, setteth downe heere twoo thinges, that is too witte, that hee hath not delte amisse towards men, and that hee hathe called vpon God purely. And that was by referring his life too the lawe, bicause that there our Lorde sheweth both howe wee muste serue him, and howe wee muste bee [ 60] conuersant among men: insomuch that we be often spo∣ken to of it, and not without cause. For it is no small mat∣ter to bee able to guide our life in suche wise as it maye please God. VVe see then what Iobs intent was: namely, [to shew that he had indeuered to serue god, and to walk with his neighbours without hurting or annoying of a∣ny bodie. True it is that heere hee setteth downe but two particulars. Howbeit his meening is to comprehende the whole. For when hee sayth there is no outrage nor ex∣cesse in his handes: it importeth as muche as that he had liued withoute giuing any man cause to complayne of

him, as who shoulde say, hee had not procured them any harme or losse. True it is that wee may doe some wrong and iniurie without any shew of violence. But for as much as when men giue themselues too harmefulnesse, they starte out of their boundes, and streyne themselues too racke one, to pill another, and to deuour the third: there∣fore Iob purposely sayeth, that there had beene no raue∣ning in his handes. As much is ment by the seconde say∣ing For the seruing of God consisteth not only in the ex∣ercise of prayer: But for so much as that is the chief point: [ 10] vnder that particular, Iob hath comprehended the whole. Nowe then wee see after what sorte our life may bee al∣lowable afore God: that is to witte, when it is duely re∣ferred to his lawe. For God will not haue men to liue af∣ter their owne swinge, nor too delight in this or that, as they thinke best themselues, nor to be their owne iudges. But hee himselfe will haue the whole authoritie ouer vs, and that wee should be gouerned according to his word. So then to the ende that wee labour not in vaine, let vs learne too walke according to Gods commaundement. [ 20] Marke that for one poynte. Verely this is oftentimes shewed vs: but yet for all that wee see howe the worlde doth alwayes runne astraye, and men delight to much in their owne fancies. Therefore it is not without cause that the holie Scripture doth so often sende vs to this poynt, that wee should liue, not after our owne liking, but accor∣ding as God hath commaunded. Againe, whereas vnder the worde Prayer, heere is mention made of the whole seruice of God: wee ought to weye the same throughly. For the most part of men thinke not at al of praying vnto [ 30] God, and wee see howe the world dischargeth it selfe of it verie lightly. Neuerthelesse, when the Scripture spea∣keth of the honouring of God, the chiefest poynte of it which it setteth downe to vs, is prayer: and had this bene obserued as it ought to bee: the manner of praying had bene much more esteemed among men, so as they would not haue swarued one waye nor other, but haue followed that which the holie Scripture sheweth. But nowe cleane contrariwise, it is come to passe that men haue taken such a scope in praying vntoo God, as there is no reckening [ 40] made of knowing what is good and profytable too bee prayed for, or in what maner: but euerie man steppes to it like blinde Bayarde, and commes not duetifully vn∣too God. And whence proceedeth this ouerweenyng? Bycause wee take not Prayer too bee a thing of so great estimation as it is. For if wee tooke it for the cheefe poynte of Gods Seruice, it is certayne that wee woulde go to it with farre greater heartinesse than we do. Againe wee see, that in steade of praying vnto God, menne are giuen to praying to Sainctes deceased: and the worlde, [ 50] which yeeldeth that thing to creatures which is peculiar vnto God, thinketh not the same to bee otherwyse than good. If a man aske the Papistes why they terme the Virgin Marie their hope of saluation, why they flee to hir, and why euery one of them hath his seuerall Saincte to be his patrone: if a man tell them it is blasphemie against God: it is verie hard to make them beleue so. And why? Bicause they neuer knewe nor tasted of that which the holie Scripture vttereth so diligently: that is to wit, that to serue God aright, it behooueth vs to praye vnto him. [ 60] Surely the greatest and honorablest seruice that he requi∣reth of vs, and the greatest and souerainest worship that he alloweth, is for vs too haue oure recourse vntoo him. Now had the Papists considered this: would it not haue yrked them to haue gone to a deade creature, and to say, I worship God, or rather I yeelde him his due? Prayer is the principall seruice that he requireth at oure handes, and yet they will conuey the same ouer to a creature. Is not this a peruerting of the order of nature? So much the better therefore ought wee to marke throughly what is conteyned here: that is to wit, that by this word prayer, Iob ment to shewe that he had serued God purely. And so if men will nowe giue proofe of their vprightnesse: let them not alledge their Gewgawes, as the hypocrites are wont to doe, saying, Haue wee not fasted? haue wee not done this or that? But wee muste vnderstande, that our Lorde will haue vs ruled after his lawe, and hee will haue the whole authoritie ouer vs. Marke that for one poynt. Furthermore wee haue also to note, that our prayer shall neuer bee pure before God, nor acceptable vnto him, vn∣lesse our handes bee cleere from violence. And why? If wee bee cruell and wrangling with our neighbors, God putteth vs backe, and we haue no accesse vnto him. True it is that many do giue the aduenture to pray vnto God: although they be full of rauening, and haue troubled one, and tormented an other: yet ceasse they not to bee har∣die ynough to call vpon God. But surely their prayers are abhominable, bycause their handes are stayned with bloude, that is to say, with wicked doings. And heere yee see also why God complayneth by his Prophet Esay, that the Iewes came to weare the pauement of his Temple: And so hee mocketh them, meening that hee liketh not their comming to his Temple, and of their making of re∣semblance as though they ment to worshippe him. For (sayth he) your handes are full of bloud: that is to say, ye haue not ceassed to anoy and hurt your neighbors. Nowe thinke you that I will giue you accesse to me, or that I will haue any acquaintance with you? Thus yee see in effecte what we haue to consider in this sentence. And nowe Iob addeth, O earth, byde not my bloude, neither let my teares take place. Some haue misinterpreted this sentence, that the earth bideth not the bloud. For they vnderstood it that Iob should wish to haue his miseries knowne, and that for as much as hee was afflicted after so excessiue a fashion, hee desired that his bloude might not be hidden, but that the earth might crie for vengeance of it. But to what purpose were that? He was not plagued by men. And ment he that the earth should aske vengeance against God? Againe on the otherside, the texte declareth it selfe anon after: And needes must a man shet his owne eyes if he will be ouer∣seene in so easie a matter. For Iob heere toucheth two points. The one is in these words, O earth hide not my blud, & the other is in these, neither let my cries take place. VVhat meeneth hee by wishing that his cryes should not take place? It is as muche to say, as when hee hathe ouerla∣boured himselfe in crying and turmoyling, it shall bee but laboure lost, bycause God refuseth it. And that if hee come to men, he shall gayne nothing by it. Syth the cace standeth so, wee maye easily conclude, that in saying, O earth, hide not my bloude, he graunteth that if he haue done amisse, the matter shall come to account and iudgement, and all his whole life shall bee layde afore him, and his

inditement shall bee framed with extremitie, and God will handle him according to his deserts. And doubtlesse, in the holy Scripture the worde Bloude, is oftentimes ta∣ken for all horrible crimes. [As for example.] Lorde de∣liuer me from bloude: that is to saye, Lorde deliuer mee from all the deadly sinnes that I haue commited. VVher∣fore wee see that Iob in this place termeth all the trās∣gressions and crimes that hee might haue committed, by the name of his Bloud. And that is according to his mat∣ter. For he had sayde that his handes were cleere from ra∣uin. [ 10] And for a confirmation thereof hee addeth, that if God finde him guiltie in any thing whatsoeuer it be, hee is contented that the same shall come to light and to ac∣count, and that his sinnes should bee no longer concea∣led, but that God shoulde bring them abroade: and that when he is throughly examined, if hee bee found faultie, hee is contented that God should shewe him no fauoure nor mercie. And afterward hee sayth, that although hee sighe and shreeke, yet notwithstanding let it not boote him, but let al his outcries be lost, so as it may seeme that [ 20] Gods eares are stopped. Now we see what Iobs meening is. And heere we haue to call to mynde a thing that hath beene treated of afore: that Iobs raging is bycause hee looketh not at Gods soueraine iustice, whiche is so per∣fecte and exquisite, as no creature is able to stande with it, no not euen the Angelles, as hath beene sayde heere∣tofore. For had Iob looked well vpon that, it would haue hilde him in awe, so as he should neuer haue made suche protestations. Moreouer wee must call to remembrance that Iobs intent is not to iustifie himselfe, as though hee [ 30] were vtterly innocent: but he loketh at the respect why God should punish him: which was not that he had deser∣ued it, as men are commonly punished for their misdeeds. Also God had another respect: that is to wit, he ment to set him forth as a mirrour to all men, and to trie his paci∣ence. Iob then meeneth not to declare heere that his life was wholly pure, and that he had neuer done amisse: but his meening is that God punisheth him as rigorously as if he were a wicked caytife, and had led a more licencious life than all other men. Lo heere in effect what we haue [ 40] to beare away. But as for vs, let vs assure our selues that if God plague vs, it is for our sinnes. And although our conscience witnessed that wee desire to serue and honour him, yea euen without hypocrisie: yet notwithstanding we shall come farre short of beeing so cleare as we ought to bee, and wee should bee found indaungered a hundred thousand wayes. Therefore let euery man looke neerely to himself, and whē we know our faults best, let vs be sure that God knoweth a hundred times more by vs than we our selues do. For if we knowe some one fault, is not God [ 50] more sharpe sighted, as sayth Sainte Iohn in his Canoni∣call Epistle? So then, let vs learne too humble oure sel∣ues and to beseech God to hide our faultes. For it beho∣ueth vs to come backe to that which is sayde in the two and thirtie Psalme: namely, Blessed is the man whose sinnes the Lorde couereth, and whose iniquities hee cal∣leth not to remembrance. If God discouer oure faultes, we must all of vs perishe, yea euen the perfectest. So then the onely refuge of our welfare, is to praye vnto God to hide all our transgressions, that they maye not come too [ 60] account before him. For if he intende to iudge them, there is no shift but hell must be prepared for vs. Further∣more, let vs desire God to hearken to our cries, vnwor∣thy though they bee. For if God delay the graunting of our requestes till wee haue serued him in all perfection: alas, what shall become of vs? There shall not be any one but the gate shall bee shet against him, so as hee shall haue no entrance vnto God. Our cries therfore must be recei∣ued, notwithstanding that we haue deserued to be shaken off. Neuerthelesse, it behoueth vs to doe our indeuer, to liue quietly with our neighbors, that we may haue Gods fauour, and finde him such a one towards vs as we desire. VVhy so? For it is written, iudgement without mercie shall he haue, that hath bene mercilesse. Ye see how Saint Iames telleth vs that God will deale rigorously with vs, if we haue no pittie and compassion vpon our neighbors heere. VVhat thing can betide vs so dreadfull, as when God handleth vs rigorously? And contrariwise where is there any hope for vs to conceyue, but in Gods vsing of his infinite goodnesse, which he sheweth in not imputing our sinnes to vs? Againe Salomon sayth, that hee which stoppeth his eare at the crying of the poore, shall cry him¦selfe and not be heard. Then if our neighbours be in ad∣uersitie, and desire our ayde, and yetnotwithstanding we be deafe, so as we shake them off, yea and (which worse is) we also torment them: needes must we feele this venge∣ance, that God shall make vs to crie, yea and bring vs to such an after deale as we wote not where to become, and yet for all that shall not hearken to vs. Therefore (as I haue sayd alreadie) if wee will haue God mercifull to vs, let vs beware that we haue compassion of such as are in aduer∣sitie, and that we succor them: and let vs kepe our selues from all crueltie and outrage, least the thing that is writ∣ten be performed vpō vs: which is, that the same measure shall be moten to vs which wee mote to our neighbours. Thus ye see in effect what we haue to marke in this sen∣tence. Now there followeth immediately after. Also now I see my witnesses in heauen, and hee that warranteth mee is in the highest places. My friends play the orators against me, and mine eyes gush out teares vnto God. Heere Iob appealeth vnto God as the onely competent iudge, bicause hee had bene wrongfully condemned by men. And he doubteth not to appeale vnto God, for as much as hee knowes his cace is good. True it is (as I haue said already) that he missehand∣leth his cace: howe be it in so doing hee had iust cause to mainteine his own soundnesse. Ye see then that the cause why he is not afrayde to appeale vnto God, is for that he seeth that men do persecute him wrongfully. But let vs consider what a one Iob was, to the intent we vse not such rash boldnesse as most men do. VVhen the matter com∣meth to calling of God to witnesse, I pray you who is he that maketh any cursie or conscience at it. The world now adays is full of forswearing, and ther is no faithfulnesse in it. VVhereof cōmes this? It is bicause we haue no feeling of Gods iustice, but we come rushing against his seate like wilde beastes. For what is periurie or forswearing? It is a spiting of God, as though hee had neither might nor authoritie to punishe vs. VVe can not denie but it is so when wee call God to bee oure witnesse and iudge. Hee therefore that sweareth falsely, doth mocke Gods maie∣stie to his face: and yet for all that we see that men make not much account of it. Then is it apparant hereby, that

wee beare small reuerence too the Maiestie of God. VVherefore so muche the more oughte wee to marke that whiche I sayde: namely, that wee muste not bee so bolde in protesting before God, and in calling him too recorde: but wee muste goe too it as if wee were at the poynt to yeelde an accounte before him. After the same maner was Iob summoned, as we haue seene heretofore, and shall see yet more fully hereafter. Nowadays if a man bee accused of any crime, althoughe he be taken tardie, yea and vtterly conuinced: yet will hee make no consci∣ence [ 10] too saye, God is my witnesse that I am wronged, and falsely accused. And howe happeneth it that Gods name is so ryfe in mennes mouthes? Also when the hy∣pocrites will magnifye them selues, they will alwayes saye, God is priuie too my hearte, he knoweth what I am, I referre my cace too hym. And how happeneth this? Doe wee thinke, that bycause God wynketh at menne, when they call him so to recorde, as it were to false stan∣darde larum, and punisheth not those at the firste dashe whiche doe so dallie with him: therefore hee will not at [ 20] lengthe shewe that whiche hee hath vttered in his lawe, that is too witte, that hee will not suffer his name too be taken so in vaine, but will reuendge the wrong that is doone him in offering him so great reproch as too scorne his Maiestie after that sorte? Then lette vs marke well, that as ofte as we muste come before God, it behoueth vs too haue examined oure lyfe after the example of Iob, and that wee bee not so rashe as to steppe foorth to saye, God is my witnesse: but that wee haue thoroughly ser∣ched oure consciences, and that God answere within vs, that hee alloweth them. Marke that for one poynte. [ 30] And heerewithall wee haue further too marke, that if all the worlde beare vs recorde, it is nothyng till God haue allowed it. And hereby wee bee warned not too dispose our lyfe to any fayre outewarde shewe, as wee see howe there is nothing but vayngloriousnesse alwayes in the worlde. If men clappe their handes at vs, and wee bee in good estimation among them: it is ynough for vs, and wee woulde fayne that God should content him¦selfe with it too. Yea but hee is not lyke mortall men, as the holye Scripture sheweth. And why? VVee see, [ 40] the outwarde appearance: but God searcheth that which is hidden within, and hath an eye too truth and vpright∣nesse, as he speaketh by his Prophete Hieremie, accor∣dingly too the other texte in Samuell. Seeing it is so, let vs learne to knowe that it behoueth vs not only to haue oure handes, oure eyes and feete cleane, neyther must wee thinke our selues too haue doone muche, when oure sinnes are not manifeste. And why? For the chief poynt is to haue our recorde in heauen: that is too saye, [ 50] that God allowe of our doings, as I haue declared alrea∣die. VVhat manner of allowaunce must wee haue be∣fore God? Verely that wee haue walked in purenesse of heart, that there hath not bin any hypocrisie in vs, and that wee haue not onely had some outwarde shewe, so as wee might saye, the worlde can not charge me with this or that: but that wee haue had a right meening mynde, that wee haue continued in good dooing, and that wee haue indeuered so too behaue oure selues, as if God marked not onely all our woorkes, but also our though∣tes [ 60] too. Marke yet further what we haue to beare awaye in this sentence. Beholde (sayth Iob) euen nowe is my recorde in heauen. Vnder this woorde Euen, or Also, hee compre∣hendeth, that he may wel take men to witnesse with him, but hee passeth yet further, and commeth euen vntoo God. And that ought to bee weyed. For whereas hy∣pocrites call God too witnesse, they dare not put them∣selues to the triall of menne. If there bee a wicked per∣sone that is notoriously knowne too bee suche a one, so he be not caste in prison, or so hee bee not a drawing to the gallowes, hee will brag of his honestie to the vtter∣moste: and yet in the meane whyle euerie man wil con∣demne him, yea and in steade of three or foure Iudges, he shall haue a hundred or a thousande. For euerie man will saye, Marke mee yonder naughtypacke, marke mee yonder Theefe, marke me yonder murtherer, marke me yonder extortioner, yonder swearer, yonder extortioner, yonder swearer, yonder despizer of God. And yet for all this, suche manner of menne are so shamelesse, that they make no bones to take God to recorde of their honestie, and too proteste that he kno∣weth them, and that they bee readie to answere before him, where as if the matter come but too the tryall of menne, they shoulde haue a thousande voyces too con∣demne them, as I haue touched alreadye. And howe dare they then present themselues before God? Bicause they conceyue not his Maiestie. Lo why wee oughte too weye well thys woorde Euen, sayeth Iob. For hee presupposeth that hee maye call men to recorde, and that euerie man will beare witnesse with him, that hee hadde so behaued himselfe as that hee had bene an eye to the blynde, a gardian too the fatherlesse, a defender of the widdowes, that hee had serued in stead of legges to the Cripples, and that his hande had neuer bene shet too the poore, as wee see he maketh his protestations afterwarde. For Iob had walked in suche wyse afore men, as hee sayeth hee myghte come euen before God also, whyche is a greate thing. Also wee see howe he magni∣fyeth heere the witnesse of heauen. And by this it is well too bee coniectured, that hee flung not out at ad∣uenture too iustifye himselfe with vnbrideled libertie as these mockers doe, who proteste with their mouth that God knoweth them, and yet their life is so villanous as the verie ayre stinketh of it, and the verye babes canne skyll too speake of it. Thus yee see what wee haue too marke in this texte. Afterwarde hee addeth, that his freendes playde the Oratours against him: and that in the meane whyle his eyes poured oute teares afore God. Here Iob sheweth why hee is fayne too referre himselfe too Gods iudgement: namely, bycause he fyndeth no reason nor vprightnesse among men. Surely it is a verie greate temptation when wee bee plagued, and that the worlde taketh vs to bee forsaken of God: for it is a pollicie of the Diuels too driue vs too despaire. VVhen a poore man is smitten with Gods roddes, the miserie that he in∣dureth is heauie inoughe of it selfe: nowe if one come and laye a double loade vppon his backe, by casting him in the teeth howe it appeareth plainly that hee is vtterly forsaken of God: it is ynough to ouerwhelme him. For I speake not of the wicked stubborne sorte, whome God plagueth for their sinnes: but I speake of suche as haue walked vprightly, and yet notwithstanding God hathe not missed too afflict them. True it is that they haue wel

deserued it: but hee hath not alwayes an eye vnto that. Nowe and then hee intendeth too mortifye them for the tyme to come. Bicause they be not yet sufficiently tamed, he is fayne to cut away all the leude affections that are in them. And furthermore he will haue them learne that it is needfull for them too pray vnto him, and to put theyr whole trust in him: and finally he wil haue their pacience shewed. Thus ye see, that a good man, which tendeth too Godward, and walketh playnely, shall notwithstandyng haue greate plagues. Nowe is that a proofe that God ta∣keth [ 10] him to be a greater sinner than other men. No sure∣ly. And yet if a man should threape that vpon him, it were inough to caste him intoo despaire. But so was Iob delte with. Then let vs marke well, that the sayde temptation is hard and burthensome, and therfore let vs resort to the remedie that we must vse, that is to wit, that we presente our selues before God, without tying of our selues ouer∣muche vnto men, according as Iob hathe discoursed heere afore. My frendes (sayth he) play the Oratours againste mee. He meeneth that they which oughte to haue comforted [ 20] him, and partly to haue assuaged his grief, haue taken ple∣sure to mocke at him. For this Rhetorike wherof he spea∣keth, is nothing else but that they had filed their toungs to mock at him, to vexe him, and to put him besides him¦selfe. This hapned vnto Iob, to the ende it should bee an example vnto vs. Therfore whensoeuer it shal please God too afflict vs, if the world iudge amisse of vs, and diuers take occasion to condemne vs, as though our mynd had neuer bene rightly disposed: let vs take all paciently, as∣suring our selues, that when oure Lorde stirreth vp men after that sort agaynst vs, and Satan practiseth too cast vs [ 30] quite downe, the same is a parte of our Crosse, and wee muste seeke too remedie the mischiefe in suche wyse as Iob sheweth vs. And how is that? Oure eyes must poure out teares vnto God. VVhy so? VVe see men come too vexe vs after that sort, and therfore we would encounter them to driue them backe. And howe? O, they doo mee great wrong, and it is a greate crueltie too handle me af∣ter this maner. True it is that we maye well make suche protestation: but wee must not stande too muche vpon that point, we must but glaunce at it, yea and it muste be [ 40] done to an other ende, namely, as sorie that men should ••ake occasion of stumbling at vs. But to the intente wee be not an example of euill, let vs saye thus: Beholde, al∣though men iudge euill of mee, yet haue I endeuered to serue God. Neuerthelesse, this conceite muste glyde a∣way lightly, for we neuer bethink vs of Gods iudgemen∣tes, neyther doe we enter intoo our owne consciences, so long as we pleade after that sort with men. VVe see this vice too bee ouer common. Therfore let vs remember [ 50] this lesson that is shewed vs heere: that is too wit, that our eyes must shed out teares before God. And how? By lifting vp our eyes aloft. For when we see men so malici∣ous towards vs, that we can draw no reason out of them, though it be easie for them to iudge of oure life, and that we haue not doone any thing worthie of blame: lette vs learne to resort vnto God, and to be content to haue him for our warrant. Thus yee see wherevntoo Iob leadeth vs when wee follow his example duely. And heereby al∣so it is shewed vs more plainly, wherefore he made the [ 60] protestations which we haue heard not long since. And so his complayning in this sentence, is bycause men con∣demned him wrongfully. But let vs nowe proceede fur∣ther. He wisheth that it were lawfull for hym to pleade with God as a mortall man doth with his equall. But (sayeth he) the short dayes slide away, and I enter into the way by whiche I shall not come backe ageyn. VVhen Iob wisheth that it were lawfull for him to plead with God, it is according to that whiche wee haue seene alreadie. For hereby he sheweth that his chafing is bicause the miserie that he endured was so greuous as he could not beare it any more. But in so doing hee did amisse. It is not for vs to accuse Iob in all points: but let vs haue an eye to that whiche I haue sayde, namely, that where as he had a good matter, yet he was caried away and ouershot himself [in the handling of it.] And why was that? For had he knowne his owne trans∣gression, and the faults that he had cōmitted, he had sub∣mitted himselfe quietly to Gods will, and not entred in∣too any pleading or faultfinding. He had sayd afore, how he knew that the Angels were not clere before God: and that there was such a perfect rightuousnesse in God, as that all that euer the creatures can bring, must of neces∣sitie bee nought worth: insomuch that if the brightnesse of the Sunne do dimme the Starres, much rather muste Gods rightuousnesse swallowe vp all the rightuousnesse that we suppose our selues to haue. Iob therefore spake after that maner. But if he had well remembred the said consideration [of Gods rightuousnesse:] he would not haue so ouershot himselfe, as to say, I would it were law∣full for mee to goe to lawe with God. But (as I haue tou∣ched already) albeit that he knew this doctrine: yet was his passion so vehement, as he forgate himself. And here∣by we be warned, so to beare away the things whiche we reade in the holie Scripture, as wee may learne too bridle our passions when wee bee tempted to impaciencie, or anye other vice: and as the thing that wee haue learned by Gods worde, may bee sufficient to drawe vs from the trouble that riseth vp against vs. Saint Paule sayeth, that the Gospell is of power to subdue all things that lifte vp themselues againste God. Beholde oure wittes, beholde oure fleshly affections, and see howe they lifte vp them¦selues agaynst God and bid him battell. VVhat is to be doone? They must be hilde in captiuitie, that is too saye, what soeuer it be that we finde in vs, and in oure nature too bee agaynst God and his doctrine, wee must sub∣due it by force. Thus yee see a perfect constancie where∣in it behoueth vs to continue. Therefore when we fall to disputing of this and that, and specially when we come too encountering: let vs shrinke downe meekely lyke sillie sheepe, and let vs alwayes conclude: God is my iudge, and there is nothing too bee found fault withall in hym: though I had libertie too pleade, yet should my cace quayle: for I coulde not alledge one poynt for my¦selfe, but hee woulde alledge a thousande againste mee. Yee see then that wee muste glorifye God without stan∣ding in contention with hym, yea euen althoughe it were lawfull for vs to pleade for our selues. And heere ye see also why our Lord (of purpose to conuince mē the more) doth now and then say, Go to, let vs go to law togi∣ther: as he doth cheefly by his Prophet Esay. I am content (sayth he) to go to law with you, let vs haue a iudge or an vmper, and let it bee tryed who hath wrong, or who hath

right. VVhereof can ye accuse me? VVhat harme haue I done you? But contrariwise, I can accuse you of suche poynts and suche. It is out of all doubt, that there is no iudge betweene God and vs. VVhy then vseth he suche maner of speach? He letteth himselfe downe from his Ma∣iestie and highnesse, and sheweth that if hee were a crea∣ture, and that there were an vmper or dayesman appoin∣ted, so as hee should bee fayne too abyde another bodyes iudgement: yet could not men cleare themselues of that which hee had to alledge agaynst them. VVe see then [ 10] that Gods vsing of thys manner of speech, as thoughe he were a mortall man, or were clad with our person: is to shew vs that he plagueth vs not lyke a Tyrant, ne dealeth with vs by absolute authoritie, as the popish diuines haue surmized, which is a diuelish doctrine. God vseth no suche absolute power, that is to say, no lawlesse power (as they terme it) whiche should bee separated from his rightful∣nesse. But hee vseth all vprightnesse, insomuche that all mouthes must be stopped before him. Hath he condem∣ned vs? He will bee founde righteous in iudging, as it is [ 20] sayd in the one and fiftie Psalme. True it is that wee will haue false and wrongfull verdites, and make many alle∣gations against it: but in the ende God shall bee founde rightuous, yea euen to our confuzion. VVhat remayneth then? VVe must humble and meeken our selues, too ac∣knowledge that all Gods iudgements are rightfull, not∣withstanding that vnto vs they seeme contrarie. Further∣more let vs not go about to diminish his Maiestie, neither let vs say, I would that God were a mortall man as I am, and that I had to deale with my match. But let Gods [ 30] Maiestie bee continued still in full state: for lyeth it in vs to imbace it? And it is not a cursed blasphemie to attempt it? Surely Iobs intent was not to blaspheme: for had hee bin of that mind: Satan had caried him quite and cleane away. But (as I sayde) hee bewrayeth his owne passions, wherevnto he consented not. Then had he the first moo∣uing to it, and by and by he did cut it off. And so when it cōmeth in our mynde to lift vp ourselues against God, bycause his hand seemeth to lye too heauie vpon vs: let vs by and by turne backe and restreyne the vnruly affec∣tions, assuring our selues that God hath iust cause to pu∣nishe vs a hundred tymes more roughly than hee dooth, if he listed. Yee see then in what wise it behoueth men to humble themselues, and to acknowledge God to bee their soueraine iudge: and therewithall not to fayle too take holde of his mercie, assuring themselues that inas∣much as he is the welspring of all goodnesse: hys Maiestie will not be too terrible to vs, but that he will looke vpon vs with pitie, and knowing oure infirmities, will beare with them. And in very deede we know he hath gyuen vs a good pawne, and a good assurance of it in our Lord Ie∣sus Christ, whome he hath made our iudge, to the intent we might find mercie in him, as in the partie that sheweth himselfe our redeemer and aduocate.

Now let vs cast our selues downe in the presence of our good God wyth acknowledgement of oure sinnes, praying hym to make vs feele them in such wise, that be∣ing ashamed of them, we may flee no whither else for suc∣cor but to his mercie, and that we may know how neede∣ful the same is for vs, and therevpon imbrace it. And ther∣withall also let vs learne to bee displeased with our selues for our sinnes, so as we flatter not our selues in them, as we haue bin wont to do: but that wee may bee more and more clenzed from all oure owne filthinesse, and be clo∣thed ouer wyth hys rightuousnesse, whiche is as yet but a little begonne in vs. That it may please him to graunt this grace, not onely to vs, but also to all people and Na∣tions of the earth, &c.