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

The .lxxij. Sermon, which is the fourth vpon the .xix. Chapter.

This Sermon conteyneth still the exposition of the fiue and twentith verse, and then the text following.

26 Although after my skinne, the [vvoormes] destroy this [bodie: yet] I shall see God in my flesh.

27 I shall beholde him in me, mine eyes shall see him, and none other: my kidneyes are vvasted in my bosome.

28 And you haue sayde, vvherein is he persecuted? and the roote of the matter is found in me.

29 Be ye afrayde of the presence of the svvorde: for the vvrath of affliction is vvith the svvorde, to the intent ye should knovv that there is a iudgement.

YEsterday we saw what protestation Iob made: which was, that hee had his eye vpon God, and was not tyed too men, bycause that they whiche rest themsel∣ues here by low, are not willing to enter into their owne consciences, too con∣demne themselues as they ought to do, and to feele their owne sinnes, that they might confesse themselues to haue done amisse, and craue forgiuenesse at Gods hand. For we see that assoone as we bee flesht among men, we desire [ 10] no more but to ouercome them bee it by truth or by vn∣truth. Lo heere the cause why we thinke not rightly vp∣on God, and consequently indeuer not to mend our mis∣doings as we ought to do, and to be short there is nothing but hypocrisie. And therefore Iob sayeth, that hee knoweth that his redeemer is aliue: as if he shoulde say that his plea∣ding hitherto had not bin to iustifie himselfe in such wise afore men, as though that were the marke he shot at: for he knewe he shoulde bee faine to come before God and there to be iudged, and too render an account of all hys [ 20] life. And afterwarde he addeth, that God shall stande vp fast vpon the dust: as if he had sayde, VVhen men faile (as the worlde must needes perish) yet doth God continue for euer: and therefore it were a great follie in mee to desire to excuse my selfe afore men, when in the meane while God shoulde condemne me. For they that are my iud∣ges as nowe, whether they be willing to bee so, or whe∣ther I cast that honour vpon them, must perish with mee, but God must continue for euer. So then it suffizeth mee to yeeld my selfe vntoo him, and too heare what it shall [ 30] please him to determine. Now whereas he sayth that God shall stande vp vpon the dust: he meeneth that he is not like men. For seeing we must all of vs fade away euen till wee come to nothing, and wee knowe wee must returne from whence we came, euen intoo corruption and rottennesse. But God (sayth hee) can neuer decay as men do: hee will continue in his state euerlastingly. Againe let vs marke, that Iob meant to doo vs to vnderstande, that God wyll spred out the same power that is in him, vppon the dust, that is too say vpon men who are nothing, ne haue any [ 40] power or strength at all in them. But this title which hee yeeldeth vnto God, importeth yet more: namely that he is his maker, and the partie by whom he is mainteyned. If God listed, he coulde continue in his full state, and in the meane while we should perish: but he intendeth to make vs partakers of his strength, and to cause vs to feele it. And so hee standeth vp after such a sort vpon the dust, as hee maketh the dust to awake out of hand, and setteth it vp a∣gaine. For were it not so: in vaine were he named the re∣deemer and maker. Therefore let vs marke well that Iob [ 50] intended too declare that God holdeth not the sayde power inclosed onely in his owne Beeing, but also sprea∣deth it out vpon men. Here is a good lesson for vs. For first of all we be warned what a fondnesse it is to be desi∣rous to please men only, and to be allowed of men. VVhat gain we by it? For euery whit of it must fall to the ground. Therefore let vs learne too haue our eyes fastened vpon God, that he may like of vs, and allow of vs. Marke wher∣vnto we must applie all our indeuer. And heerewithall, to the intent we be not hilde backe by this world, nor wrap∣ped [ 60] in hypocrisie which is ouer surely rooted in vs by na∣ture: lette vs assure our selues that God is our warrant: that it belongeth to him only to mainteyne mens sound∣nesse, when they shal haue walked with a pure conscience before him: that he shall one day be their iudge, and stand vp vpon the dust: and that albeeit that all things whiche wee see aboute vs bee frayle and transitorie: yet is not God like them but hath a higher state, not onely for him∣selfe, but also too set all creatures in their state when they bee disordered. And it is an inestimable comforte for the godly, that when they see themselues borne downe with slaunders in the worlde, and although they haue in∣deuered to walke aright, yet men ceasse not too heaue at them, and to backebite them falsely: they can still referre themselues to God, and call him to be their witnesse and rest vpon this assurance, that he will stande out when men shall be brought ••o nothing. VVell then, They that pre∣sume as now to condemne vs, and to rayle vpon vs, must tumble downe, and their chaunce must bee quite turned. For God will at length bee oure redeemer. As nowe through rashnesse men vsurpe Gods power, and vnder∣take that which is not lawfull: but in the ende God must shewe himselfe as he is, and hee must bee exalted, that we may knowe howe it belongeth to him too mainteyne vs. Beholde what wee ought to call too minde as oft as men doo falsely misrepor•• vs, and wee haue good recorde be∣fore God: namely, that it is ynough for vs to be vphilde by him, and that he alloweth of vs, though all the worlde beside do reiect vs. But nowe let vs come too that which Iob sayeth. Hee sayeth that the VVoormes (for although the woorde woormes bee not set downe in the Hebrewe text, yet it is well seene that hee meeneth all vermine and corruption) hauing eaten his skinne, will also gnawe and fret away the rest of him, and yet for all that he sayeth that hee trusteth too see God, yea and too see him in his fleshe, that is to say, by beeing restored againe. Yea (sayth he) I shall see him, and none other, notwithstanding that my kidneyes bee consumed in me, that is to say, that all my strength bee weakened and taken away. It is a prote∣station woorthie to bee noted, when Iob sayeth that hee will haue his looke fastened vpon God and none other, yea euen though he be vtterly consumed▪ As if he shoulde say, he would not measure the hope that he had in God, by that which he might see: but euen when nothing ap∣peereth, yet will he not therefore ceasse too looke vntoo God. As howe? If a man finde himselfe forsaken of God, so as he perceyue nothing but matter of despayre, and death manace him on all sydes, yea and is readie to swallow him vp, and yet neuerthelesse he holdes his own still, and is stedfast in fayth to say, yet will I call vpon my God, and I shall yet feele his helpe, his mightinesse is ynough of it selfe too giue vs courage, yea and that shall bee euen when I shall seeme to bee forlorne: That is the man that ouerpasseth all worldly things. The shewing of his fayth and hope whiche hee hath in God, is not in the things that may bee seene and comprehended by na∣turall reason: but it passeth out of the worlde, according as it is sayde that wee must hope beyonde hope, and that hope is of things that are hidden. Nowe wee see Iobs meening. True it is that hee speaketh not here expresse∣ly of the Resurrection. But yet these woordes cannot bee expounded, but it must bee peceyued that Iob ment

to attribute such a power vnto God, as is not to be seene as now in the common order of nature. Therefore it is all one as if he had sayd, that God wil haue vs to know him, not onely while he doth vs good, and while he preserueth and nurrisheth vs: but also although he faile vs to our see∣ming, and we see nothing but death before vs: yet muste we be fully resolued, that our Lorde will not leaue to bee our keeper, and that if we be his, we shall bee maynteyned by his protection. Howbeit the better to profite ourselues by this sentence, lette vs wey throughly what Iob sayeth. [ 10] Although that the remnant of me (sayeth he) bee eaten a∣way vnder my skin: yet shall I see my God. This is more than to beleeue in God bycause he maketh the earth too bring foorth corne and wine: as we see a number of bru∣tish folke which haue none other tast or feeling that there is a God in heauen, but for that hee feedeth them and fil∣leth their bellies, and if a man aske them whiche is that God: they answere, it is he that nurrisheth vs. True it is that we ought to conceyue the goodnesse and power of our God in all the benefites that hee bestoweth vpon vs: [ 20] but yet must we not stay there: for (as I sayde) wee muste mount by fayth aboue all things that can bee seene in the world. And therfore lette vs not say, I beleeue in God by∣cause he maynteyneth me, bicause he gyueth me health, and bicause he nurrisheth me: but I beleue in God bicause he hath giuen me heeretofore some tast of his goodnesse and power in hauing a care of this body, whiche is but rottennesse, so as I see hee sheweth himselfe a father in that I haue a being through the power of his spirite: I be∣leeue in him alone, bicause he calleth me to heauen, and [ 30] hath not created me as an Oxe or an Asse to liue heere a little whyle, but hath formed me after his owne image, to the intent I shoulde hope for the inheritance of his king∣dome and bee parttaker of the glory of his Sonne. I be∣leeue that hee allureth me dayly thither, to the intente I should not doubt but that when my body is layde in the graue, and there consumed as it were to nothing: yet not∣withstanding it shal be restored agayne at the lastday, and in the meane while my soule shall be in safe and sure kee∣ping, bycause that when I am dead God will haue it in his [ 40] protection, and then shall I behold much better than I do now, the life that our Lorde Iesus Christe▪ hath purchaced for vs by his bloud. Thus ye see what our beleefe must be if it be well ruled. And if we be once so well disposed: wee may say with Iob, well, verely I see my body must go too decay: looke what freshnesse soeuer was in it, it dimini∣sheth day by day, and I neede not too go farre too seeke death. For I see not so small an infirmitie in my fleshe, but the same is to me a messenger of death: but yet for al that, I shall see my God. If wee could speake so when wee see [ 50] that our strength droupeth and vanisheth away by little and little: that although it pleased God to smite vs in such wise as wee should in maner rotte aboue the grounde, as Iob did, (for he sayeth that his skinne was wormeaten & consumed, and he was as good as dead, and yet he prote∣steth that hee wyll not ceasse looking vntoo his God) yet should wee not ceasse too trust in God still after the ex∣ample of Iob. Thus ye see that the greatnesse of the affli∣ctions that God sendeth vs shall not astonish vs, so wee haue learned to know him to bee such a one towardes vs [ 60] as he is indeede▪ that is too say, if we consider well to what end hee hathe created vs, and still maynteyneth vs in the world. Furthermore when Iob sayeth, that hee shall see his redeemer in his flesh? his meening is (as I sayd afore) that hee shall be restored to a new state, though his skinne were so eaten as it was. For he sayeth expresly that his bones shall bee consumed, and nothing of him shall remayne whole: and afterwarde hee addeth, I shall set God in my flesh. And how shall he see him in his flesh▪ That is to say, I shall bee set in my former state, and see my God yet agayne. And so he confesseth that God is able ynough too set him vp a∣gayne, although hee were vtterly consumed, and plunged into a bottomlesse pit. Thus yee see that the condicion wherevpon wee must trust in God, is that when hee shall haue layde vs in our graues, wee should assure our selues, that he will reach vs his hand to lift vs out agayne. Ther∣fore let vs say, I trust in God bycause I see he assisteth me and fayleth me not in any thing. But when God fayleth vs, and is as it were estraunged from vs, let vs euen then say with Iob, I shall see him in my fleshe, as now I am no∣thing, I seeme to bee but a shadowe, and my life vanisheth away out of hand: but yet for all that, my God will shewe himselfe mightie in my behalfe, so as I shall see him. If Iob spake thus in the time when there was not yet any greate learning, nor perchaunce the Law was yet written: (but admit it were) nother were there yet any Prophetes, (at leastwise not any mo than Moyses, for the Prophets make mention of Iob as of a man of old time:) I say if Iob ha∣uing but only a little sparke of light, was so strengthened in his afflictions: and that not only when he saw some one kind of death, but also when God seemed to haue set hym as a spectacle among men, (a dreadfull and terrible thing) he was able to say, yet shall I see my God: what excuse is there for vs in these dayes when God sheweth vs the re∣surrection so neerely and expresly, and giueth vs so many goodly promises of it? And specially considering how we see the mirrour and substance thereof in our Lorde Iesus Christ, whome he hath rayzed againe to the intent to put vs out of doubt that we shall one day be parttakers of the same immortall glorie. Then if after so muche assurance, we cannot be brought to be of the same beliefe that Iob was of: must we not needes be charged with vnthankful∣nesse? For if we could imbrace Gods promises with true fayth, would they not be of sufficient power to make vs to mount ouer all the temptations that do so reigne ouer vs? So then let vs marke well this text, that wee may say with S. Paule, That if this cotage of our body were gone (for he termeth it a cotage as a thing made of leaues, or as a shed that is nothing woorth) wee haue a much better and excellenter buylding prepared for vs in heauen. If this outward man, that is to say, if all that pertayneth too this present life and all that is seene, were done away: yet would God renew vs againe, yea and he maketh vs alrea∣die to beholde our resurrection after a sort, in that we see our bodies waste away after that manner: according also as in another texte the same S. Paule sendeth vs too the seede that is cast into the earth, saying that the same can∣not grow to haue a liuely roote, and to yeeld good fruite, except it first rotte. Do wee then see that death hath do∣minion ouer vs? Lette vs marke that God is minded to giue vs a true life, that is to say the heauenly life which is purchaced for vs by the precious bloud of his Sonne. If

that were not, the least temptation in the worlde woulde ouercome vs. For (as I haue sayd already) all the miseries that we haue too suffer, are as many messages of death. Now if wee sawe death and thought it shuld make cleane riddance of vs must we not needes vtterly quayle? Then is there none other meane to comfort vs in oure afflicti∣ons, but onely this doctrine, that when all that euer is in vs, in consumed, yet shall wee not ceasse to see our God, yea and to see him in our flesh. Afterward it is sayd, Mine eyes shall beholde him, and none other. Iob addeth this as con∣tinuing [ 10] the matter that he maynteyned: that is to wit, Se∣ing that my God hath assured me that he will make mee strong agayne: I will hold me wholly vnto him▪ I neede not to stray any further, nor too bee haled one way or o∣ther: for it behoueth me to holde my selfe to him alone. Myne eyes then shall behold him and none other. Behold heere one goodly lesson more. That which hee spake ere∣whyle, (that is to wit, that hee shoulde see God in his flesh,) hath a relation to experience, that God should set him vp agayne vpon his feete. But that which he speaketh nowe, [ 20] is spoken in another respect, that is to witte, in respect of hope. For God is seene of vs in two maners. VVe see hym when he sheweth himselfe a father and Sauiour in effect, by giuing vs open proofe and experience of it. Behold, my God hath delyuered me from such a sicknesse, which was as it were a raysing from death: the same is a recorde that he hath layde his hand vpon me to succoure me: thus do I see him, yea and I see him effectually. Howbeit euē while I am sicke and when there is no more likelyhood of reco∣uerie, I ceasse not to see God still. For I put my trust in [ 30] him▪ Agayne, I wayte paciently for the ende that hee shall giue me, and I doubt not but I am his still althoughe hee take me out of the world. Thus ye see yet another maner of beholding God Iob then meeneth that he shal see God in effect by being set againe in his former state. And se∣condly he addeth, that hee will not ceasse to beholde hym although he be ouerwhelmed with miseries, that hee can no more. Mine eyes (sayeth he) shall be fastned vpon him, and I will not looke aside from him. Heere we see what is the nature of fayth: namely to gather it selfe in such wyse [ 40] vnto God, as it wander not abrode, nor bee drawne away as wee commonly bee. I pray you what is the cause that wee cannot repose our selues vpon God as it were meete wee should? It is bycause wee parte Gods office, and all his power intoo so many peeces and gobbettes, as wee leaue him little or nothing. VVee can well ynough say, it is God to whome it belongeth too mainteyne vs: but yet for all that, wee ceasse not to trudge vp and downe, and forewarde and backwarde too seeke meanes to lyue by: not as gyuen of God and proceeding from hym: but [ 50] wee attribute the very power of God too the meanes themselues, whereby we make them as idolles. Thus ye see how we cannot looke vpon God with a pure eye, nor settle our trust and contentation in him. Therefore let vs marke well the woordes that Iob vseth heere: which are, that his eyes shall behold God and none other: as if hee had sayde, I will holde me there, I will not be fleeting as men are, but I will put my selfe wholly to my God, and say, It is thou Lord, yea it is thou only of whome I holde my lyfe, and when I am gone hence, thou shalte restore [ 60] mee agayne as thou haste promised. And lette vs make this comparison betweene Iob and our selues, that if Iob hauing not had such assurance of Gods goodnesse, nor so familiar teaching by the hundreth parte as wee haue, doo notwithstanding say, that hee shall and will beholde God: are wee to bee excused when wee fleete too and fro, specially seeing that our Lorde Iesus Christe offereth himselfe vnto vs, in whome dwelleth the whole fulnesse of the glorie of the Godhead, and in whom the ful power of the holy Ghoste was shewed at suche time as hee was rayzed from the dead? And surely wee neede not too streyne our eyesight too looke farre for him: for the Go∣spell is the cleere looking glasse wherein we see hym face to face. Sith it is so (as I haue touched) let vs beware wee be not guiltie of suche vnthankfulnesse, as too disdeyne to looke vnto hym, that offereth hymselfe so familiarly vnto vs. This is it in effect whiche wee haue too marke in this streyne. Iob addeth further, Although my kidneyes bee wasted in my bosome: that is too say, although there be no more strength nor courage in me. To bee short (fol∣lowing the matter that hee had entred intoo alreadye) he sheweth that hys looking vnto God is not bycause he had liued at hys ease, bycause God had sente him all hys hartes desire, or bycause he had bene preserued in his af∣flictions: but cleane contrariwise. Although I be in such distresse (sayeth he) as God seemeth to thunder vpon me, and there is no more strength and courage in me: yet will I looke vnto my God with mine eyes, and holde mee wholly vnto hym, and I knowe I shall see him agayne as my redeemer and keeper, euen after he shall haue so con∣sumed me. And for a conclusion he sayeth to his frendes: You haue sayd, wherefore is he persecuted, or wherefore do we persecute hym? for the roote of the cace [or matter] is founde in me. This sentēce is somewhat darke, bycause the words may be taken two wayes. VVherefore is hee persecuted? or wherefore do we persecute him? If we take wherefore is he per∣secuted, the meening is that Iobs freendes marueled why God had handled him so roughly: and therefore they cō∣cluded that it was to bee sayd that hee was a man vtterly forsaken of God. But if ye translate it, How do we persecute him? the meening will be that they are come of prepensed malice to take him in a trip, and to byte at him. Although there be diuersitie as touching the wordes: yet dothe the meening come all to one end. Lette vs consider the do∣ctrine that we haue to gather of it: for that is the princi∣pall yea and the whole matter. Iob then chargeth hys friends that they had iudged amisse of his afflictions. And why? For euen at the first dashe they fell to saying, ô, needes must this man be sayd to be a wicked doer, for had he walked with a good conscience, hee should not bee so punished as he is. But cōtrariwise Iob sayeth, that the roote of the matter is found in him. True it is that the Hebrewe word signifieth sometime a Thing, or matter, and somtime a word, speach, or saying. But heere Iob meeneth that he had a good and sure foundation, and that when men haue wel sifted him, they shall find that his cace is not such as other men haue falsely surmised. Now lette vs see to what pur∣pose this geere tendeth, and what profite wee may reape by it. VVhen Iob telleth his friendes that they had sayde, wherefore is he persecuted? He sheweth that it is a great cru∣eltie for men to seeke out other mens sinnes when they see one beaten with Gods roddes: and to say needes must

this be a wicked man, therefore let vs sift his life, for that is the point which we must begin at. True it is (as hathe bin sayde more at large heeretofore) that in all the corre∣ctions and chastizements which God sendeth, wee muste alwayes behold his Iustice vppon mens sinnes: but that must be to condemne our selues. VVee must not iudge o∣ther men, and let our selues slip. Let vs begin, I say lette vs begin at our selues. Thus wee see that the vse of this do∣ctrine is, that when any man is pressed with aduersitie, we must not be hastie too condemne him, and specially wee [ 10] must not wrinch aside to spie out faultes in him: but rather we must looke vnto God, who sheweth himselfe to bee the iudge both of vs and of him, & cōpelleth vs to knowe that it behoueth vs to haue pitie and compassion vppon him that suffereth, and that we must not go to it at aduen∣ture, although we know him to be faultie, but rather ad∣uise ourselues to bring him some medicine to heale him. Let vs beware we set not the cart before the horses, that is to say, that wee iudge not before we know the cace, as we are commonly wont to do. It hath bin already often∣times [ 20] sayd, that Gods afflicting of men is not alwayes for one self same end. For sometimes he punisheth them for their sinnes, and sometimes for the triall of their paciēce, or else for some other respect. Therefore let vs not be o∣uerhastie nor rashe to iudge before wee knowe the cace throughly: for wee see what is happened to Iobs friends. Bicause they see him afflicted, therefore at the first dash he must needes be a wicked man say they. But happie is the mā that iudgeth discretely of the afflicted, as it is sayd in the Psalme. VVas not Dauid pinched as smartly by gods [ 30] hand as euer any man was? And yet notwithstanding God sayeth, I haue found Dauid my seruant after mine owne hart, and I haue anoynted him with the oyle of gladnesse. Thus doth God holde Dauid as it were in his lappe, and yet we see how he was handled. If we bee rash in iudging, we shall condemne both Dauid and Abraham, and all the holy Patriarkes. And doth not such maner of iudging re∣dounde to the dishonoring of God? Yes surely. So then let vs be sober and modest when we see our neighbours afflicted, and let vs acknowledge the hand of God, least it [ 40] happen vnto vs as it did vnto Iobs friends. But he sayeth precisely, that the roote of the cace (or the roote of the mat∣te••, or the effect and substance of it) is in him. Heereby hee meeneth, that men must trie before they iudge. And in good soothe, euery man will graunt that if we should step to it at all aduenture, it were a foolishe presumption and ouerweening in vs, and it is a very common Prouerbe a∣mong vs to say, A fooles bolte is soone shot. But yet for all this, we ceasse not to hazard our selues still, without a∣ny searching or examining how the cace standeth. VVher∣fore [ 50] let vs marke well, that we must first go to the roote, before we sitte downe to giue iudgement. And let vs not iudge swiftly for feare least we might seeme ignorant. For certesse the thing that inforceth men to be to swift, is for that they be ashamed least they should not seeme sharp∣witted ynough too iudge at the first sight: for if I blab not out my prittleprattle, men wil make none account of me. But God laugheth at such vayne gloriousnesse. Therfore let vs keepe our selues in sobernesse and modestie, vntill God haue shewed vs wherefore hee punisheth one man [ 60] more than another: let vs not runne before that. True it is that when we shall haue searched the matter throughly, and when we shall haue come to the roote of it: then wee may iudge freely. For the iudgement shal not come of our selues, but it shal be fetched from God, bycause it is groū∣ded vpon his word and gouerned by his holy spirit. How∣beit before all things, it behoueth vs too go to the roote whereof mention is made heere. Afterward Iob sayeth, Be ye afrayd of the presence of the sword: for the wrath of iniqui∣tie or of the affliction of the sword is at hande, to the ende yee should know that there is a iudgement. This present saying is somwhat darke ynough, bicause the words are cut off: but the effect of Iobs intent in saying, Be yee afrayde before the sword, is all one as if he had sayd, ye speake heere as in the shadowe, yee discourse at your pleasure as they that haue nothing to do and are at their owne leysure. Such folkes may dispute at will: like as there be none that make better battelles than they that are furthest off from blowes. For they giue the onset, they besiege townes, they flea, they forray, and they sacke Cities, so as it is a woonder too see them. But when they haue well discoursed, and come too marching forewarde indeede: they doo no sooner heare the sounde of the drum, but their courage is quite quay∣led. Iob therefore blameth his friends for reasoning so of his cace at leysure, & telleth thē that they must take holde of Gods iustice and bee afrayde of the swoorde, as if hee shewed it thē already. And agayne he sayeth, the wrath of iniquitie. This saying poynteth at the crueltie whiche hee had vpbrayded them with before. The wrath then is as muche too say, as you chase agaynst mee, and that is too greeue me. For the Hebrew worde may signifie both Ini∣quitie and Affliction. But here Iob declareth that his friēds are not come vnto him for any compassion of his mise∣rie, but rather to chafe, yea and to grieue him and vexe him the more. And what is imported in that? The swoorde (sayeth he.) That is to say, God will not suffer such out∣rage vnpunished. For although I had offended you, yet ought you to be more curteous towards me. But nowe in condemning me without cause, ye shewe nothing but ri∣gorousnesse against me. Therefore must Gods sworde bee drawen out against you, verely to the end ye may knowe that there is a iudgement. Behold a notable and very pro∣fitable sentence. For in rebuking his friendes after that sorte, Iob is as a Prophet of God, that speaketh generally to all men in common. The thing then that he telleth vs, is that if we be malicious to iudge euill of the thing that is good, and churlish in tormenting and vexing them that are miserable ynough already: we haue the sword of God to be afrayd of. It is sayd, Cursed are you that call good e∣uil, and euill good: and yet notwithstanding wee see that this vice hath reigned at all times, and reygneth stil at this day. As for them that are caried by their affections, what conscience make they too spite God openly? They haue skill ynough too say, I see the cace is good ynough of it selfe: and yet notwithstanding they go quite and cleane against it. Suche a man is desirous to serue God: but I will stop him. Such a thing myght bee too the buyl∣ding vp of the Churche, and serue to the maynteyning of felowship among men, and to the furtherance of the com∣mon weale: but I will ouerthrow it euery whit. For yee shall see some euen of those that sitte in the seate of Iu∣stice, who are as good as Diuels incarnate in spiting of

God, & in ouerthrowing of al equitie & right, and are ful of corruption and outrage. Now sith wee see this, what is to be sayd, but that we be come to the top of all wicked∣nesse? As much is to be sayd of other men. For it is to bee seene, that ther are nother great nor small, but they worke spite against God. So then, is it not to be sayd that the Di∣uell possesseth men, sith they giue themselues so to ouer∣throw all goodnesse, and to mainteyne euil, specially see∣ing that so horrible a curse is pronounced by the mouthe of the Prophete, against all suche as shall say that euill is [ 10] good, and good is euill. And that is it that Iob ment heere, in saying, Be ye afrayde of the sword. To whome speaketh he? To such as are puffed vp against God and againste all right. For against whome do wee make warre but agaynst God, when wee go aboute too turne lyght intoo darke∣nesse, and woulde oppresse a good cace? Beholde it is God whome wee assayle. So then wee haue good cause too bee afrayde, yea though wee trouble but some one poore man, by heaping some newe vexacion vppon hym. For God setteth himselfe agaynst vs: hee sayeth that hee [ 20] cannot away with suche violence and extorcion. VVhen menne go aboute too do any outrage or wrong to poore folkes, God steppeth before them and sheweth hymselfe too bee theyr defender. Therefore whensoeuer wee bee tempted too greeue and to trouble poore folkes and such as are in aduersitie alreadye: ought not these woordes too make vs tremble, when it shall come too our minde that Gods sworde is drawne agaynst all suche as will in∣creace the miserie of those that are in too muche miserie already? Beholde then howe God defieth all those that [ 30] are gyuen too do wrong, violence, extortion, and such o∣ther lyke thyngs, and see howe he summoneth them too fire and bloud. Also when wee see any poore man vn∣derfoote, and no body supporteth hym, let vs be afrayde to treade vpon hym or to do him any wrong or reproch. And why? For God auoucheth that hee hath his swoord drawen at all suche as shall vexe good and innocent folke after that sorte. And that is it that Iob speaketh for a conclusion, saying, that the wrath of iniquitie shall bring the swoord: as if hee shoulde say, true it is that as nowe [ 40] when menne ouerleape their boundes too trouble good folkes, it seemeth to themselues that they shall scape vn∣punished, and so they nother feare God nor his iudge∣ment. No (sayeth he) but the swoorde is readie for them. Therefore lette vs stande so much in our owne conceyt, as too beare our selues in hande that God cannot come at vs when we haue so tormented poore folk, which seeke nothing but to liue in quiet, and haue not offended vs in any thing. For when wee fall to stinging of them and to shewing of our selues bitter towards them, God will bee [ 50] a hundred thousandfold bitterer vnto vs, and we shal feele him to be so when wee come before him as before oure iudge. VVere this well weyed, surely things would go far otherwise in the world thā they do. VVe see how Princes for their ambition sake, fall to wasting of Countries, too burning of houses, to destroying of townes, to robbing, rauishing, and spoyling of all things, so as it is horrible to be seene. And wherefore? All this is lawfull for them vn∣der the name of warre. But first and formost they should consider, whither they be compelled to stirre such broiles, [ 60] and to make warre after that maner through the whole world. Howbeit forasmuch as there is none other thyng than their own ambition that inflameth them therevnto, and al those mischieues must spring of the rage wherwith they be moued: thinke they that the swoorde is not rea∣die for them? Againe, as touching those that serue theyr lustes and feede their humours: thinke they that God ought not to drawe out his sword vpon them to? But let vs not looke vpon them onely. For we see those that are nother Kings nor Princes, nor of abilitie to make hauock of countries, or to enter vpon them with force, which not withstanding ceasse not to be as full of malice as they, or rather fuller. For they play the little Scorpions, whiche (when they cannot hurt otherwise,) do cast out their poy∣son at their tayles: and we see how euery man seeketh too anoy and trouble other. Therefore must not men needes feele that which is said heere: that is to wit, that the sword is drawne out against all such manner of folke? And so yee see why Iob doth purposely say, to the intēt ye should know. True it is that these men were no doltes, such as knew not that there is a God in heauen who is iudge of the worlde: No, they were men of skill of experience, as wee haue seene by their talke, and shall see heereafter by Gods leaue. VVhy then doth Iob say vnto them, to the intent yee should know? It is bycause men beyng blinded by theyr naughty affections, know not God, but beleeue that whē they haue once drawne a curtayne betweene God and themselues, God should not see them any more, nor be a∣ble to punish them as they deserue. Then lette vs looke vppon the sworde, althoughe wee see it not yet wyth our eyes: that is to say, Although God do not yet shewe vs any signes that he is mynded too punishe vs, and too make vs knowe that hee is the iudge of the worlde: and lette vs thinke that hee is desirous to drawe vs to hym, and to shewe that hee will not vse any excessiue rigoure towardes vs, specially if wee bee not rigorous towardes our neighbours. Furthermore lette vs vnderstande, that it is not ynough for vs to absteyne from all euill: but it behoueth also too helpe all suche as are in aduersitie. For though a man coulde protest, that he hath absteyned from all iniurie and doing of wrong: yet shall he not ther∣fore be discharged before God. And why? For hee oughte to help and succour those that haue neede of succoure. Now if they that haue absteyned from euill doing are not quit before God, but are hilde as offenders, I pray you what shall we say of those which do nothyng else but pra∣ctise mischeefe day and night, and are alwayes deuising howe they may trouble and vexe now this man and now that man? VVhen wicked men do so sharpen their wits of set purpose to hurt their neighbours: is it not reason that Gods sworde should by and by be sharpened againste them? Then let vs bethinke our selues, and not only bee ready to releeue suche as are in necessititie: but also (for asmuch as there is so muche miserie and wretchednesse through the whole world) let vs haue pitie and compas∣sion of them that are farre off, and let oure sight extende euen thither to them, (accordingly as charitie ought too inflame all mankind) and let vs pray God to vouchsafe to pittie them that are so distressed, & that when he hath chastized them with roddes, he will bring them home to himselfe, and make all that to turne to their saluation, in somuch that whereas wee haue now occasion to sigh, we

may then reioyce togither, and prayse his name with one common accord.

Now let vs cast our selues downe in the presence of our good God with acknowledgemente of oure faultes, praying him to make vs feele thē in such wise, as we may haue regard to amend them: and that therewithall euery one of vs may haue a mynde to humble himselfe vnder Gods mightie hand, and in steade of condemning others, learne to feele the euilles that are in our selues, so as we may seeke to him to purge and clense vs, till he haue clo∣thed vs fully with his owne rightuousnesse. And so let vs say Almighty God our heauenly father, &c.